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HISTORICAL  DISCOURSE. 


HISTORICAL  DISCOURSE 


DELIVERED  AT  THE  CELEBRATION  OF  THE 
SECOND  CENTENNIAL  ANNIVERSARY 


FIRST  BAPTIST  CHURCH,  IN  PROVIDENCE, 


NOVEMBER  7,  1839 


By  WILLIAM  HAGUE, 

PASTOR  OF  THE  CHURCH. 


PROVIDENCE: 

B.   CRANSTON  AND   COMPANY. 

BOSTON :  GOULD,  KENDALL  AND  LINCOLN. 

1839. 


Entered  according  to  Act  of  Congress,  in  the  year  eighteen 
hundred  and  thirtj-nine,  by  B.  Cranston  and  Company,  in  the 
Clerk's  OfF.ce  of  the  District  Court  of  Rhode-Island. 


At  a  meeting  of  the  Committee  appointed  by  the  First 
Baptist  Church  and  the  Charitable  Baptist  Society,  of  the  City 
of  Providence,  to  make  arrangements  for  celebrating  the  com- 
plelion  of  the  second  century  Eince  the  establishment  of  said 
Church  and  Society,  held  November  11,  1839, 

It  was  voted  unanimously,  That  the  thanks  of  this  Commit- 
tee be  returned  to  the  Rev.  William  Hague,  for  his  historical 
discourse  delivered  at  the  celebration  on  Thursday  last,  and 
that  he  be  requested  to  furnish  a  copy  for  the  press. 

Voted,  That  the  Chairman  and  Secretary  be  requested  to 
communicate  the  above  vote  to  Rev.  Mr.  William  Hague. 
A  true  copy : 

F.  WAYLAND,  Sec'ry. 


Providence,  Nov.  12,  1839. 
Reverend  and  dear  Sir  : 

The  undersigned,  by  the  direction  of  the  Committee,  have 
the  honor  to  communicate  to  you  the  above  votes  ;  and  they 
are  happy  to  assure  you,  that  they  arc 
With  great  respect. 
Dear  sir, 

Your  ob't  serv'ts, 

NICHOLAS  BROWN, 
F.  WAYLAND. 


1' 


\iZ^^^:G-- 


■•^^^^P>.r 


DISCOURSE. 


It  is  mentioned  by  the  father  of  history,  at  the 
commencement  of  his  immortal  Avork,  that  he 
Avas  prompted  to  write  by  a  desire  to  preserve  past 
events  from  obUvion,  and  to  perpetuate  the  jnst 
renown  which  belonged  to  men  of  departed  gen- 
erations.* Not  unmindful  of  these  motives,  still 
higher  ones  animate  us  in  meeting  here  to-day 
to  commemorate  the  scenes  and  actors  of  a  for- 
mer century.  We  too  would  wish  like  the 
Grecian  sage  to  rescue  the  past  from  being  for- 
gotten, to  give  honor  to  whom  honor  is  due,  but 
most  of  all,  to  contemplate  afresh  those  great 
principles  which  our  fathers  cherished  with  a 
love  stronger  than  death,  to  bring  our  tribute  of 
praise  to  the  altar  of  God  who  enabled  them  to 
establish  on  these  shores  the  religion  and  the 
freedom  for  which  they  suffered,  and  hath  given 

*  Herodotus,  Clio.  §1. 


b  HISTORICAL  DISCOURSE. 

US  reason  to  exclaim  at  this  day,  "  the  Hues  have 
fallen  to  us  in  pleasant  places,  Ave  have  a  goodly 
heritage." 

Two  hundred  years  have  now  passed,  since 
was  founded  in  the  colony  which  had  become 
known  as  the  asylum  of  oppressed  consciences, 
this  Church,  the  first  of  the  Baptist  name  which 
was  planted  on  the  continent  of  America.  Al- 
though that  event  occurred  in  a  small  commu- 
nity, in  the  midst  of  a  savage  wilderness,  yet  it 
was  not  shrouded  in  complete  obscurity.*  Its 
founder  was  among  the  lights  of  his  age,  the 
friend  of  Cromwell  and  of  Milton,f  and  like  his 
companions,  an  exile  on  account  of  his  faith. 
It  was  the  grief  and  wonder  of  the  Puritans 
among  whom  he  first  ministered,  that  a  man  so 
learned  and  so  eloquent,  so  disinterested  and  so 
pious,  could  not  submit  himself  to  the  laws  of 
their  church  establishment,  but  claimed  for  man 
^as  man  of  every  nation  and  of  every  creed,  the 
same  liberty  of  conscience  which  he  demanded 
for  himself  Not  understanding  as  he  did  the 
nature  of  the  christian  dispensation,  nor  the  full 
meaning  of  the  truth  that  the  weapons  of  Christ- 
ianity are  not  carnal  but  spiritual,  not  carrying 
out  in  all  its  length  the  maxim  of  Chilhngworth, 

*  Winthrop's  Journal,  p.  174. 
t  Knowles's  Memoii',  p.  25,  264. 


HISTORICAL  DISCOURSE.  9 

that  "  the  bible  alone  is  the  religion  of  Protest- 
ants," nor  confiding  in  the  power  of  merely 
moral  means  to  promote  the  triumphs  of  the 
church,  they  expressed  at  once  the  height  of  his 
offence,  their  dislike  of  his  sentiments,  and  their 
apology  for  persecution,  when  they  said  that 
"his  principles  tended  to  anabaptistry."* 

In  this  age  and  in  this  commonwealth,  it  is 
not  easy  for  one  adequately  to  conceive  of  the 
feelings  of  abhorrence  with  which  the  rulers 
of  the  Church  and  the  State,  both  in  Old  and 
New  England,  and  throughout  all  Christendom, 
looked  upon  the  rise  of  what  they  thought  to  be 
so  portentous  an  evil.  Sometimes  the  more 
clear  sighted  among  them  spoke  of  it  in  a  man- 
ner which  indicated  a  dread  of  its  moral  power, 
while  others  treated  it  as  a  weak  vagary  of  un- 
quiet minds,  destined  soon  to  expire  without 
leaving  scarcely  a  trace  of  its  existence.  Baxter 
said,  that  at  one  time  when  England  had  little 
experience  of  its  tendency  and  consequents, 
people  used  to  speak  of  it  as  a  temporary  conceit 


*  The  expression  of  llie  ruling  elder  of  Plymouth  was,  that 
he  would  run  the  same  course  of  rigid  separation  and  anabap- 
tistry,  which  Mr.  Smyth,  at  Amsterdam,  had  done ;  and  it  is 
said  by  Morton  and  Hubbard,  that  having  removed  to  Salem, 
"  in  one  year's  time  lie  filled  that  place  with  principles  of  rigid 
separation  and  tending  to  anabaptistry." — Backus,  I.  p.  5G. 


10  HISTORICAL   DISCOURSE. 

of  some  heated  spirits.*  For  the  most  part  those 
who  looked  attentively  at  its  nature  and  opera- 
tion, were  inspired  with  a  strange  di'ead  of  its 
influence,  and  a  feeling  of  relentless  hostility 
toward  it.  Three  hundred  years  are  just  com- 
pleted since  the  edict  of  Henry  VIII,  which 
proclaimed  a  general  pardon  for  almost  all  her- 
etics except  the  Anabaptists.f  That  very  year, 
thirtyone  of  them  were  martyred  at  Delft  in 
Holland,  the  men  being  beheaded  and  the  wo- 
men drowned.  J  It  was  certainly  a  remarkable 
year,  for  three  men  and  one  woman  (called  "  Do- 
natists,  new  dipt,")  bore  faggots  at  St.  Paul's 
cross,  and  one  man  and  woman  were  bm-nt  at 
Smithfield."^  This  spirit  of  persecution  is  not 
so  much  to  be  wondered  at  as  to  be  deplored. 
In  a  country  where  ecclesiastical  and  civil  power 
were  united,  where  every  native  was  supposed 
to  be  born  into  the  church  as  well  as  the  state, 
where  baptism  had  become  both  the  seal  of  sal- 
vation and  the  sign  of  citizenship,  where  the 
parish  register  furnished  to  the  ruler  the  statistics 
of  population  and  to  the  individual  the  proof  of 
his  civil  birthright,  who  can  tell  with  what  ter- 

*  Sylvester's  Baxter,  part  I.  41. 

t  Acts  and  Monuments,  II.  358. 

t  Dutch  Martyr,  lib.  II.  p.  123,  quoted  by  Crosby. 

§  Stocs  chron.  in  Fuller,  B.  5.  p.  229.  §  11. 


HISTORICAL  DISCOURSE.  11 

rors  the  very  name  of  aiiabaptistry  was  invested ! 
As  its  chief  and  essential  element,  it  proclaimed 
that  the  christian  dispensation  recognises  no 
bond  of  union  With  the  visible  church,  except 
a  voluntary  profession  of  christian  faith.  With 
what  a  decisive  meaning  did  it  strike  at  the 
established  order  of  things  in  Europe :  how 
directly  was  it  seen  to  aim  its  blow  at  every 
legal  bond  which  united  the  church  and  the 
state !  Here  and  there,  in  one  and  another 
age,  as  these  principles  sprung  up  in  some 
congenial  soil  or  some  obscure  recess,  the  foot 
of  civil  power  was  put  forth  to  crush  them. 
At  different  times  and  in  different  countries 
they  had  appeared  and  passed  away,  had  flour- 
ished for  a  while  in  peaceful  obscurity,  then  be- 
ing brought  out  to  the  light,  received  their  chief 
attestations  from  the  voice  of  expiring  martyrs. 
No  wonder  that  to  many  anabaptistry  would 
seem  as  the  chimera  of  some  erratic  mind, 
destined  only  for  a  short  period  to  ruffle  the 
surface  of  society  and  then  for  ever  disap- 
pear. Yet  wherever  the  spirit  of  religious  in- 
quiry has  been  much  awakened,  wherever  the 
word  of  God  unbound  hath  moved  the  hearts  of 
the  people,  there  anabaptistry  hath  appeared ; 
appeared  too  amongst  the  sincere,  the  humble, 
the  devout  men  of  the  earth.  Over  their  minds 
the  principle  reigned  with  power,  and  amidst 


12  HISTORICAL  DISCOURSE. 

Storms  of  adversity  they  prophesied  that  its  day 
would  come.  Thence  the  first  planting  of  it  on 
the  American  continent  is  an  event  of  great  im- 
portance, whether  we  consider  the  agitation 
which  from  age  to  age  it  has  caused  in  Europe, 
or  its  workings  in  society  since  it  found  an  asy- 
lum in  the  new  world. 

As  the  founder  of  this  Church  was  the  found- 
er of  the  Commonwealth,  a  proper  occasion  has 
been  embraced  by  this  community  to  commem- 
orate his  worth  as  the  first  Christian  legislator 
who  proclaimed  and  established  that  principle  of 
religious  freedom,  which  constitutes  the  glory  of 
Rhode-Island.*  It  is  therefore  the  less  needful 
now  that  I  should  narrate  the  events  connected 
with  his  purchase  of  this  territory  of  the  Indians, 
and  the  organization  of  the  civil  government. 
Among  the  statesmen  of  the  world  he  holds  a 
singular  pre-eminence,  and  comparing  him  with 
them,  it  is  but  just  to  say  in  the  words  of  a  liv- 
ing historian,!  "He  Avas  the  first  in  modern 
Christendom  to  assert  in  its  plenitude  the  doc- 
trine of  the  liberty  of  conscience,  the  equality  of 
opinions  before  the  law,  and  in  its  defence  he 
was  the  hai'binger  of  Milton,  the  precursor  and 
superior  of  Jeremy  Taylor."     From  first  to  last 

*  Judge  Pitman's  Centennial  Address,  Providence,  1836. 
t  Bancroft's  History  of  the  United  States,  v.  I.  p.  375. 


HISTORICAL  DISCOURSE.  13 

this  principle  has  been  fondly  cherished  through- 
out Rhode-Island,  and  has  impressed  its  chai-ac- 
ter  on  all  her  legislation.  In  the  words  of  an- 
other, "  In  her  code  of  laws,  we  read  for  the  first 
time  since  Christianity  ascended  the  throne  of 
the  Ca?sars,  that  conscience  should  be  free,  and 
men  should  not  be  punished  for  worshipping  God 
as  they  were  2:)ersuaded  he  required,  a  declara- 
tion which  to  the  honor  of  Rhode-Island  she  has 
never  departed  from.  It  still  shines  among  her 
laws  with  an  argument  for  its  support  in  the 
shape  of  a  preamble,  which  has  rarely  been  sur- 
passed in  power  of  thought  or  felicity  of  expres- 
sion."* 

It  is  a  just  matter  of  wonder  that  in  that  age, 
and  from  a  monarch  like  Charles  II,  a  charter 
embodying  a  principle  so  dreaded  as  a  source  of 
anarchy,  could  have  been  in  any  way  obtained. 
It  is  doubtless  true  that  his  desire  to  tolerate 
the  Catholics  in  England,  disposed  him  favorably 
towards  a  proposition  from  a  Puritan  colonist, 
which  would  secure  to  Catholics  the  undisturbed 
enjoyment  of  their  religion  in  this  distant  part  of 
his  dominion.  In  such  a  combination  of  events, 
however,  Roger  Williams  could  not  but  recog- 
nise the  interposition  of  the  Supreme  Providence 
which  rules  the  Universe,  and  declared  the  con- 

»  Judge  Story's  Centennial  Address,  Salem,  1828,  p.  57. 

2 


14  HISTORICAL  DISCOURSE. 

victions  of  his  mind  on  this  point  when  he  said 
••  all  the  world  may  see  by  his  Majesty's  de- 
claration and  engagements  before  his  return,  and 
his  declarations  and  Parliament  speeches  since, 
and  many  suitable  actings,  how  the  Father  of 
Spirits  hath  mightily  impressed  his  royal  spirit, 
though  the  bishops  much  disturbed  him,  with 
deep  inclination  of  favor  and  gentleness  to  dif- 
ferent consciences  and  apprehensions  as  to  the 
invisible  king  and  way  of  his  worship.  Hence 
he  hath  vouchsafed  his  royal  promise  under  his 
hand  and  broad  seal,  that  no  person  in  this  colo- 
ny shall  be  molested  or  questioned  for  the  mat- 
ters of  his  conscience  to  God,  so  he  be  loyal  and 
keep  the  civil  peace.  Our  grant  is  crowned  with 
the  king's  extraordinary  favor  to  this  colony  as 
being  a  banished  one,  in  which  his  Majesty  de- 
clared himself  that  he  luoiild  experiment  Avhether 
civil  government  could  consist  with  such  liberty 
of  conscience.  This  his  Majesty's  grant  was 
startled  at  by  his  Majesty's  high  officers  of  state, 
who  were  to  view  it  in  course  before  the  sealing, 
but  fearing  the  lion's  roaring,  they  couched 
against  their  wills  in  obedience  to  his  Majesty's 
pleasure."*  What  reason  have  we  to  rejoice 
that  on  this  consecrated  spot  we  can  lift  up  our 
voices  today  in  united  testimony,  and  declare 

*  Major  Mason's  Letter,  Maes.  His.  Coll.,  Vol.  1. 


HISTORICAL  DISCOURSE.  15 

that  the  great  moral  experiment  which  was  bcgim 
here  two  centuries  ago  by  an  Enghsh  king  has 
been  attended  with  success  ;  that  here  without 
one  invasion  of  hberty  of  conscience,  rehgion  has 
been  upheld,  civil  order  maintained,  life  and 
property  secured,  justice  dispensed,  education 
diffused,  the  peaceful  arts  cultivated,  social  con- 
cord cherished,  and  a  general  concert  of  action 
preserved  among  men  of  conflicting  religious 
opinions  not  only  to  attain  the  great  ends  of  civil 
government,  but  also  to  promote  the  progress  of 
society.  It  is  a  glorious  result  to  which  we  bear 
witness,  one  which  our  forefathers  saw  only  by 
the  eye  of  faith,  but  saw  so  clearly,  that  the  blest 
vision  thereof  made  their  hearts  strong  in  the  day 
cf  calamity  ;  a  result  which  may  tell  loudly  on 
the  moral  advancement  of  our  race,  and  which 
we  would  fain  proclaim  as  with  the  voice  of 
many  waters  and  the  voice  of  mighty  thunder- 
ings,  till  it  reach  the  ear  of  every  dweller  on  the 
face  of  the  earth,  who  in  the  spirit  of  christian 
love  is  toiling  to  elevate  downtrodden  and  de- 
graded humanity. 

Without  entering  very  minutely  into  the  bi- 
ography of  Roger  Williams,  the  knowledge  of 
which,  from  various  sources,  is  now  accessible 
by  all  of  us,  it  may  be  Avell  just  to  glance  at  an 
outline  of  his  life.  The  best  accounts  of  him 
state  that  he  was  born  in  Wales,  in  1599.    From 


16  HISTORICAL  DISCOURSE. 

a  remark  of  his  oavii,  it  seems  probable  that  he 
became  pious  in  his  youth,  for  in  a  book  written 
in  1673,*  he  says,  "  the  truth  is,  from  my  child- 
hood, now  above  three  score  years,  the  Father 
of  lights  and  mercies  touched  my  soul  with  a 
love  to  himself,  and  to  his  only  begotten  the 
true  Lord  Jesus,  to  his  holy  scriptures."  He 
studied  law  under  the  patronage  of  Sir  Edward 
Coke,  but  afterwards  devoted  himself  to  theo- 
logy, received  Episcopal  orders  and  had  the 
charge  of  a  parish  in  England.  His  lot  was 
cast  in  stormy  times,  and  both  his  temperament 
and  education  fitted  him  to  act  some  decisive 
pai't  in  passing  scenes.  Possessing  an  ardent 
love  for  truth  and  liberty,  he  was  led  by  his 
convictions  to  join  the  Puritans,  and  like  others 
of  them  emigrated  to  New-England,  which  had 
become  famous  abroad  as  the  home  of  piety  and 
freedom.  He  arrived  at  Nantasket  in  February, 
1631,  and  on  reaching  Boston,  and  finding  the 
church  there  wielding  a  sceptre  of  civil  power, 
at  once  he  declared  himself  dissatisfied  with 
them  because  they  had  not  abjured  those  prin- 
ciples on  the  ground  of  which  they  had  been 
united  to  the  established  church  of  England. 
Then,  he  broached  the  great  doctrine,  that  civil 
governments,  being  constituted  only  for  civil  and 

*  Gccrire  Fox  ditrjjcd  out  of  liis  burrowcs. 


HISTORICAL  DISCOURSE.  IT 

secular  cuds,  the  magistrate  hatli  no  riglil  to  in- 
terfere in  the  allairs  of  conscience.  He  seems 
at  that  time,  to  have  fully  matured  the  tmth 
that  a  church  established  by  civil  law,  can  not 
be,  as  to  its  outward  order,  a  true  church  of 
Christ  ;  tiiat  so  far  as  civil  authority  enforces 
religious  duties,  so  far  the  church  which  allows 
it  becomes  a  "  kingdom  of  this  world,"  and  not 
the  spiritual  empire  of  which  Jesus  Christ  is  the 
only  sovereign.  Giving  offence  to  the  rulers  in 
Boston,  by  avowing  opinions  so  adverse  to  their 
ecclesiastical  polity,  he  went  to  Salem,  where  he 
was  well  received,  and  chosen  teacher  by  the 
church.  At  this  the  court  in  Boston  marvelled 
much,  and  raised  such  an  excitement  against 
him,  that  in  less  than  a  year,  he  removed  to 
Plymouth,  where  he  was  associated  with  Mr. 
Ralph  Smith,  the  Pastor,  as  an  assistant  teacher. 
We  have  the  testimony  of  Governor  Bradford  to 
the  excellent  character  of  his  ministry,  but  his 
distinguishing  doctrine  of  human  liberty,  which 
was  involved  in  his  idea  of  the  spirituality  of 
the  christian  dispensation,  was  the  cause  of  an 
opposition  to  him,  which  disposed  him  in  1663 
to  listen  favorably  to  a  call  from  the  church  in 
Salem,  to  return  to  that  place.  Of  all  the 
churches  in  Massachusetts,  that  of  Salem  was 
most  attached  to  the  principle  of  independency. 


18  HISTORICAL  DISCOURSE. 

and  maintained  it  most  resolutely.*  The  next 
year  he  was  ordained  their  pastor,  on  which 
account  the  court  in  Boston  manifested  strong 
hostility  to  them,  refusing  even  to  hold  inter- 
course with  them  touching  matters  of  civil  just- 
ice, until  they  retraced  their  steps.  Thrice 
was  he  called  before  them  to  answer  to  several 
accusations.  One  was,  impugning  the  justice  of 
that  patent  by  virtue  of  which  the  colony  held 
her  lands,  inasmuch  as  it  paid  no  regard  to  the 
rights  of  the  Indians.  Another  was,  calling  the 
established  church  of  England  antichristian. — 
The  third  was,  saying  that  an  oath  ought  not 
to  be  enforced  on  an  unregenerate  man,  which 
assertion  being  based  on  the  opinion  that  an 
oath  is  an  act  of  worship,  was  defended  by  an 
argument  remarkable  for  its  simplicity  and 
strength.  But  the  worst  of  all  was,  declaring 
that  "  the  magistrate  ought  not  to  punish  the 
breach  of  the  first  table,  otherwise  than  it  did 
disturb  the  civil  peace."  His  sentiment  on  that 
subject  is  thus  expressed  in  his  own  Avords  :f — 
"  As  the  civil  permission  of  all  the  consc  iences 
and  worship  of  all  men  in  things  merely  spiritu- 
al, is  no  ways  inconsistent  with  true  Christianity 
and  true  civility,  so,  it  is  the  duty  of  the  magis- 

*  Upham's  2d  Cent'y  Disc.  p.  41. 
t  Hireling  Ministry,  p.  3G. 


HISTORICAL  DISCOURSE.  19 

trate  to  suppress  all  violences  to  the  bodies  and 
goods  of  men  for  their  souls'  belief,  and  to 
provide  that  not  one  person  in  the  land  be  re- 
strained from  or  constrained  to  any  worship, 
ministry,  or  maintenance,  but  peaceably  main- 
tained in  his  soul  [liberty]  as  well  as  corporal 
freedom."* 

At  the  General  Court  in  1G35,  two  letters  were 
produced  against  him,  the  sentiments  of  which 
he  boldly  defended,  and  the  next  morning  his 
sentence  of  banishment  was  pronounced.  It 
stands  recorded  in  the  State  papers  of  that  day. 
proclaims  as  the  "  head  and  front  of  his  offend- 
ing" his  doctrine  touching  the  authority  of  mag- 
istrates, and  commands  him  to  depart  out  of  the 
jurisdiction  of  the  Commonwealth  within  six 
weeks,  on  penalty  of  forcible  expulsion.  The 
very  rulers  who  had  before  sought  to  get  rid  of 

•  Judge  Pitman  well  suggests,  that  two  other  charges  men- 
tioned  by  Winthrop  were  thrown  in  for  the  sake  of  effect. 
These  were,  that  a  man  ought  not  to  pray  with  unregenerate 
persons,  nor  to  give  thanks  after  f-acrament  or  after  meat. 
It  is  probable  that  what  Mr.  Williams  uttered  on  these  points 
was  connected  with  the  fact  that  men  indiscriminately  were 
constrained  to  these  duties,  and  that  the  church  forms  treated 
all  as  regenerate.  Certain  i*  is  that  the  letter  whicli  several 
of  the  nobility  and  gentlemen  of  England  wrote  to  the  rulcjfl 
of  Massachusetts  in  behalf  of  Mr.  Williams,  asserted  that  each 
party  spoke  well  of  the  other,  except  in  regard  to  religious 
liberty. 


A,U  HISTORICAL  DISCOrRSE. 

two  men  among  tliem  on  accoinit  of  their  cher- 
ishing what  was  deemed  too  great  an  attachment 
to  the  forms  of  the  Church  of  England,  now 
banish  another  for  defending  the  rights  of  all 
Avho  were  persecuted  for  conscience's  sake. 

Such  was  the  excitement  which  the  publica- 
tion of  this  sentence  produced  in  Salem,  that 
the  government  considered  it  expedient  at  first 
to  allow  him  to  remain  through  the  winter. 
But  on  hearing  that  a  number  of  persons  resorted 
to  his  house,  that  about  twenty  of  them  had  been 
di-awn  to  his  opinions,  and  that  they  intended  to 
depart  together  to  erect  a  new  plantation  about 
the  Narragansett  Bay,  the  court  feared  the  spread 
of  his  contagious  doctrines  from  thence  through 
all  the  churches  of  their  commonwealth,  and  re- 
solved to  crush  in  the  bud  a  plan  so  dangerous. 
Thence  they  sent  him  a  peremptory  order  to  re- 
pair forthwith  to  Boston  to  be  shipped.  He 
replied  that  he  could  not  come  without  hazard 
of  his  life.  On  this  a  pinnace  was  sent  with  a 
commission  to  Captain  Underbill,  to  take  him 
by  force.  But  their  design  was  anticipated,  and 
when  they  reached  his  house,  they  found  that 
he  had  been  gone  three  days.  In  the  midst  of 
winter,  this  venerable  pilgrim,  this  apostle  of  re- 
ligious liberty,  went  forth  from  his  home,  like  the 
patriarch  Abraham,  not  knowing  whither  he 
v/ent.      Yet  like  Abraham,  he  walked  by  faith. 


HISTORICAL  DISCOURPE.  21 

He  moved  witli  a  firm  unfaltering  step.  Who 
can  tell  what  perils  he  braved,  what  hardships 
tried  his  soul  ?  Who  can  adequately  picture  the 
dangers  which  beset  the  path  of  the  lonely- 
traveller  through  an  unexplored  forest,  amidst 
piercing  cold,  and  drifting  snows,  uncertain  at 
every  step  where  to  find  fn-m  footing,  making 
his  bed  now  under  the  covert  of  a  rock,  now  in 
a  hollow  tree,  and  only  relieved  at  times  by  the 
luxmy  of  an  Indian  wigwam  ?  No  wonder  is  it 
that  he  said  in  his  old  age,  he  felt  "  the  effects  of 
those  severities."  But  well  may  we  v/cnder  that 
his  spirit  was  undaunted,  that  his  bodily  strength 
endured.  Deeply  must  he  have  felt  that  he 
was  made  strong  by  the  power  of  the  mighty 
God  of  Jacob  ;  a  sentiment  which  he  has  ex- 
pressed with  sweet  simplicity  in  stanzas  which 
allude  to  the  fact  that  when  exiled  by  his 
brethren,  the  hearts  of  the  savages  were  open  to 
receive  him. 

"  How  kintily  flames  of  nature  burn 
In  wild  huniaiiilie — 

God's  providence  is  rich  to  liis, 

Lot  none  distrustful  be  ; 
In  wilderness  in  great  dis'icss, 

Thcr.e  ravens  have  fed  i.nc. 

Lost  many  a  time,  I  'vc  had  no  guide, 

No  hoiise  but  hollow  tree  ; 
In  siormy  winlcr  night,  no  fire. 

No  food,  no  co::ipany. 


22  HISTORICAL  DISCOURSE. 

God  makes  a  path,  provides  a  guide, 

And  feeds  in  wilderness  ; 
His  glorious  name  while  earth  remains, 

O  thai  I  may  confess."* 

True  benevolence,  though  it  always  confers 
inward  peace,  is  not  always  attended  in  this 
Vv^orld  with  visible  and  outv.^ard  rev/ard.  It  Avas 
otherwise  in  the  case  of  Mr.  Williams.  He  was 
the  first  Christian  Missionary  to  the  Indians  in 
North- America.  While  at  Plymouth  and  Salem, 
he  says,  "  My  soul's  desire  was  to  do  them  good. 
God  was  pleased  to  give  me  a  painful  patient 
spirit  to  lodge  with  them  in  their  filthy,  smoky 
holes,  to  gain  their  tongue."  Little  did  he 
think,  however,  while  he  v%^as  taking  such 
pains  to  impart  to  them  the  knowledge  of  eter- 
nal life,  that  he  was  preparing  the  means  of  his 
own  temporal  salvation.  Yet  so  it  Avas.  The 
knowledge  of  their  language,  which  he  thus 
gained,  enabled  him  to  hold  intercourse  with 
them  in  the  wilderness,  to  awaken  their  sym- 
pathies, and  to  command  their  confidence  ;  and 
after  having  been  vv^arned  by  the  Plymouth  gov- 
ernment to  leave  Seekonk,  where  he  "  first 
pitched  and  began  to  build  and  plant,''  it  enabled 
him  as  he  sailed  around  yonder  point,  to  answer 
the  friendly  cry  of  "  Whatchccr,^'-\  with  which 

«Kcy,  chap.  II.  &c. 

■f  A  friendly  grce'.;:;g,  which  tlic  Indians  had  learned  from 
the  English. 


HISTORICAL  DISCOQRSK.  23 

tlic  Indians  hailed  him  there,  in  words  that  won 
u];On  their  hearts.  Thus,  led  by  a  "  right  way 
to  a  city  of  habitation,"  his  spirit  was  deeply 
touched  with  a  sense  of  the  interposition  of  God, 
and  thence  he  says,  in  view  of  the  counsel  and 
advice  which  he  received,  "as  to  the  freedom 
and  vacancy  of  this  place,  and  many  other  pro- 
vidences of  the  Most  Holy  and  Only  Wise,  1 
called  it  Providence."* 

It  is  not  to  be  supposed  that  a  man  so  devout 
as  he,  could  reach  the  end  of  his  pilgrimage, 
without,  like  the  ancient  patriarch,  erecting  an 
altar  and  calling  upon  the  Lord.  There  is  no 
reason  to  doubt  that  he  immediately  commenced 
public  worship.  He  who  had  panted  to  preach 
the  gospel  to  the  Indians,  who  amidst  his  trials 
in  Massachusetts  had  become  almost  exhausted 
with  his  ministerial  labors,  constantly  conversing 
and  preaching  thrice  a  week,  he  certainly  could 
not  long  remain  on  this  spot,  which  by  its  very 
name  he  had  solemnly  consecrated,  without  en- 
deavoring to  promote  the  institutions  of  religion. 
Thence  we  are  not  surprised  to  learn  from  Win- 
throp,  "  that  he  was  accustomed  to  hold  meet- 
ings both  on  the  Sabbaths  and  on  week  days."t 
Those  who  had  been  members  of  the  church  in 

*  Major  Mason's  Letter, 
t  Vol.  1,  p.  283. 


24  HlSTOPaCAL  DISCOURSE. 

Salem  would  naturally  regard  him  as  their  pas- 
tor still.  It  is  a  just  remark  of  his  biographer, 
that  iMr.  Williams  may  have  judged  it  to  be 
most  conducive  to  tli3  peace  and  welfare  of  his 
little  colony,  to  erect  at  first  no  district  church, 
but  to  gather  the  inhabitants  into  one  assembly 
for  worship  until  the  number  should  have  so 
increased,  as  to  enable  them  to  form  separate 
churches,  and  maintain  public  worship  conform- 
ably to  their  own  views.  If  so,  it  was  an  event 
of  extraordinary  character,  a  thing  quite  unpre- 
cedented in  the  annals  of  the  world,  for  the 
founder  of  a  colony  to  prepare  the  way  for  the 
division  of  the  people  into  sects,  relying  only  on 
argument  and  pursuasion  to  induce  a  conformity 
with  his  own  opinions.  How  strong  must  have 
been  his  faith  in  the  moral  power  and  ultimate 
prevalence  of  truth !  How  clearly  must  he  have 
seen  that  the  union  which  christians  should 
desire,  is  not  so  much  a  formal  blending  of  all 
sects  into  one  body,  as  a  unity  of  spirit,  cherished 
in  spite  of  speculative  diiferences,  a  mutual 
respect  for  each  other's  moral  freedom,  which 
inspires  the  hearts  that  feel  it,  with  an  abhor- 
rence of  all  unchristian  or  unmanly  means  of 
gaining  converts  to  a  cause. 

Having  reached  a  land  where  in  religious 
things  he  could  speak  and  act  without  restraint 
or  fear,  he  began  to  carry  out  the  principle  he 


HISTORICAL  DISCOURSE.  25 

had  adopted  to  their  legitimate  results.  He 
counted  not  himself  to  have  already  attained  or 
to  be  already  perfect,  but  cherished  the  spirit  of 
that  admirable  farewell  address,  delivered  by 
the  excellent  Robinson  of  Leyden  to  the  first 
Puritan  company  which  sailed  for  New  England. 
"I  charge  you,"  says  he,  "before  God  and  the 
blessed  angels,  to  follow  me  no  further  than  you 
have  seen  me  follov/  Christ ;  if  God  shall  reveal 
anything  to  you  by  any  other  instrument  of  his, 
be  as  ready  to  receive  it,  as  you  were  to  receive 
any  truth  by  my  ministry ;  for  I  am  verily  per- 
suaded that  he  has  more  truth  yet  to  break  forth 
out  of  his  holy  word.  For  my  part  I  cannot 
sufficiently  bewail  the  condition  of  the  reformed 
churches  who  are  come  to  a  period  in  religion, 
and  will  go  at  present  no  further  than  the  instru- 
ments of  their  reformation.  The  Lutherans 
cannot  be  drawn  to  go  beyond  what  Luther 
saw ;  whatever  part  of  his  will  our  God  has 
revealed  to  Calvin  they  will  rather  die  than 
embrace  it,  and  the  Calvinists  you  see  stick  fast 
where  they  were  left  by  that  great  man  of  God, 
who  yet  saw  not  all  things.  But  take  heed 
what  you  receive  as  truth,  examine  it,  consider 
it,  and  compare  it  with  other  scriptures  before 
you  receive  it,  for  it  is  not  possible  the  christian 
world  should  come  so  lately  out  of  such  thick 
anti-christian  darkness,  and  that  full  perfection 
3 


26  HISTORICAL  DISCOURSE. 

of  knowledge  should  break  forth  at  once."*  In 
accordance  with  such  a  sentiment,  Mr.  Williams 
proceeded  to  study  more  largely  the  will  of  God. 
His  mind  was  natm^ally  clear  sighted  and  impul- 
sive, and  doubtless  ever  disposed  to  carry  a 
principle  out  to  its  just  conclusion  or  else  to  give 
it  up  altogether.  He  had  already  obtained  lucid 
views  of  the  spiritual  nature  of  the  Christian  dis- 
pensation, of  the  supremacy  of  Christ's  word  as 
the  rule  of  faith  and  practice,  of  the  free  and  vol- 
untary character  of  genuine  religion.  It  is  not 
surprising  therefore  that  he  became  dissatisfied 
in  what  was  called  a  baptism,  which  resulted 
from  no  act  of  choice  on  his  part^  which  was  ad- 
ministered in  unconscious  infancy,  which  was 
defended  by  reasonings  that  tended  to  blend  the 
Jewish  and  Christian  dispensations,  and  which 
were  thence  at  war  with  the  spiritual  constitu- 
tion of  the  Christian  church.  As  to  the  mode  of 
it,  his  knowledge  of  the  force  of  language  would 
lead  him  to  unite  with  the  whole  Greek  church, 
when  they  say  of  the  sprinkling  or  pouring 
practised  in  Western  Europe,  ''  it  is  no  baptism." 
As  to  the  subjects  of  it,  he  could  find  no  warrant 
for  applying  the  rite  to  unconscious  beings  in 
the  New  Testament.  There  was  no  escaping 
the  conclusion  therefore,  that  according  to  the 

*  Neal,  vol.  I.  p.  490. 


HISTORICAL  DISCOURSE.  '4/ 

command  of  Christ  it  was  his  duty  to  be 
baptized  on  a  profession  of  his  faith.  In  his 
view,  this  could  not  justly  be  called  anabaptism, 
or  second  baptism,  inasmuch  as  he  could  not 
admit  that  he  had  ever  been  baptized  at  all,  and 
the  rite  which  had  been  applied  to  him  in  his 
infancy,  was  classed  by  him  amongst  the  cor- 
ruptions  of  Christianity. 

The  difficulty  which  immediately  arose  how- 
ever, was  the  want  of  a  proper  administrator,  for 
at  that  time  no  ordained  minister  could  be  found 
in  America,  who  had  been  immersed  on  a  pro- 
fession of  his  faith.  A  regard  for  order,  would 
naturally  lead  Mr.  Williams  and  those  who  were 
with  him,  to  wish  for  such  a  person  ;  and  if  any 
of  them  had  laid  any  stress  on  the  prevalent  idea 
of  the  necessity  of  a  regular  succession  of  bap- 
tized ministers  from  the  apostles,  in  order  to 
administer  baptism  properly,  their  case  would 
be  somewhat  embarrassing.  The  same  question 
had  been  discussed  in  London  a  short  time  be- 
fore, in  the  year  1633,  in  a  Baptist  church  which 
was  formed  by  an  amicable  secession  from  a  body 
of  Independents,  of  which  Rev.  John  Lathrop 
was  the  minister.  Some  of  the  members  follow- 
ing out  the  same  principles  which  Roger  Wil- 
liams promulgated  in  Massachusetts,  came  to  the 
conclusion  that  there  was  no  divine  warrant  for 
infant  baptism.     Among  these    was  Kiffin,    a 


28  HISTORICAL  DISCOURSE. 

princely  merchant  well  known  in  the  court  of 
Chailes  II.,  and  from  whom  that  monarch  conde- 
scended to  ask  a  loan  of  thirty  thousand  pounds  ; 
a  request  to  which  Kiffin  replied  that  he  could 
not  command  so  much  money  just  then,  hut  at 
the  same  time  presented  to  his  Majesty  one  third 
of  that  sum.  Kiffin  left  a  manuscript  containing 
an  account  of  the  formation  of  the  new  church, 
to  which  Crosby  in  his  history  of  the  Baptists, 
makes  a  reference.*  It  seems  that  some  of 
these  were  very  desirous  to  receive  baptism  in 
a  mamier  the  least  objectionable  ;  and  though 
there  were  Baptists  in  England  who  could  have 
administered  the  ordinance  to  them,  they  chose 
to  send  to  the  Netherlands,  where  there  were 
those  whose  baptism  was  said  to  have  descended 
from  the  Waldensian  Cliristians.     One  of  their 


*  Thomas  Crosby  was  a  Mathematical  teacher  in  London, 
the  early  part  of  the  last  century,  and  a  deacon  of  the  church 
of  which  Dr.  John  Gill  was  Pastor.  He  was  led  to  publish 
his  history  of  the  Baptists,  by  the  following  circumstance  : — 
Having  heard  that  Mr.  Ncal  was  preparing  a  history  of  the 
Puritans,  he  placed  in  the  possession  of  that  writer  many  val- 
uable  materials  from  which  a  just  representation  of  the  condition 
and  progress  of  the  Baptists  might  have  been  drawn.  But 
on  the  publication  of  Neal's  work,  it  appeared  that  little  use 
had  been  made  of  these  papers,  and  that  to  the  subjects  of 
which  they  treated,  the  partialities  of  that  author  had  rendered 
him  incapable  of  doing  historical  justice.  For  an  illustration 
of  Neal's  failure  at  this  point,  see  Dr.  Price's  History  of  Pro- 
testant  Nonconformity,  vol.  II.  p.  319. 


HISTORICAL  DISCOURSE.  29 

number,  therefore,  Mr.  Richard  Blonnt,  who 
understood  the  Dutch  language,  was  commis- 
sioned to  go  for  this  purpose.  On  his  return, 
he  baptized  Rev.  Samuel  Blacklock,  and  these 
two  baptized  the  rest,  *'  whose  names  are  in  the 
manuscript,  to  the  number  of  fiftythree."* 

Most  of  the  Baptists  in  England  however,  it  is 
said,  regarded  this  as  "  needless  trouble,  and  what 
proceeded  from  the  old  popish  doctrine  of  right 
to  administer  sacraments  by  an  uninterrupted 
succession,  which  neither  the  Church  of  Rome 
nor  the  Church  of  England  could  prove  to  be  with 
them.  They  affirmed  therefore,  and  practised 
accordingly,  that  after  a  general  corruption  of 
baptism,  an  unbaptized  person  might  warranta- 
bly  baptize,  and  so  begin  a  reformation."! 

In  the  year  1609,  a  treatise  was  published  in 
Holland,  by  Rev.  Mr.  Smyth,  in  which,  says 
Crosby,  he  defended  the  two  following  princi- 
ples : — First,  that  "  upon  the  supposition  of  the 
true  baptism  being  lost  for  some  time,  through 
the  disuse  of  it,  it  is  necessary  there  should  be 
two  persons  to  unite  in  the  administration." 
The  second  is,  that  "  the  first  administrator 
must  be  a  member  of  some  church,  who  shall 

*  Crosby's  History  of  the  Baptists,  vol.  1.  p.  182,  London 
edition,  1733. 

t  Persecution  Judged  and  Condemned,  p.  41,  quoted  by 
Crosby. 

3* 


30  HISTORICAL  DISCOURSE. 

call  and  empower  him  to  administer  it  to  the 
other  members.'** 

On  these  latter  principles,  Mr.  Williams  and 
his  friends  seem  to  have  acted  ;  for  Mr.  Holli- 
man,  who  was  afterwards  a  Deputy  from  the 
town  of  Warwick  to  the  General  Court,  was 
appointed  by  the  little  community,  to  baptize 
Mr.  Williams,  and  then  he  baptized  the  rest.f 
Backus  thinks  it  probable,  that  he  concluded 
that  his  case  was  similar  to  that  proposed  by 
Zanchius,  Professor  of  Theology  at  Heidel- 
berg, in  his  commentary  on  the  fifth  chapter 
of  Ephesians.  He  supposes  a  Turk,  by  reading 
the  New  Testament,  to  become  converted,  and 
to  be  the  means  of  converting  his  family  to 
Christ.  Not  living  in  a  christian  country,  nor 
having  access  to  christian  ministers,  Zanchius 
desires  to  know  whether  he  must  necessarily 
live  without  practising  the  christian  ordinances  ? 
He  answers  in  the  negative,  saying  that  he  may 
be  baptized  by  one  of  his  own  converts,  "  be- 
cause he  is  a  minister  of  the  word,  extraordi- 
narily stirred  up  of  Christ ;  and  so  as  such  a 
minister,  may,  with  the  consent  of  that  small 
church,  appoint  one  of  the  communicants  and 
provide  that  he  be  baptized  by  him."     But  it  is 

•  Crosby,  I.  p.  100. 

tBackus's  Hist.  vol.  I.  p.  105-6. 


HISTORICAL  DISCOURSE.  31 

supposed  by  some,  that  one  higher  than  Zan- 
chius,  even  the  great  head  of  the  Church  himself, 
has  anticipated  such  a  case,  and  has  provided  for 
it  by  direct  legislation  ;  for  in  that  part  of  the 
eighteenth  chapter  of  Matthew,  where  Christ 
converses  with  his  disciples,  respecting  the 
discipline  of  the  church,  he  says,  "  where  two 
or  three  are  gathered  together,  or  associated,  in 
my  name,  there  am  I  in  the  midst  of  them.'''' 
Those  have  reason  for  their  opinion,  who  think 
that  Christ  intended  to  lay  the  proper  basis  for 
a  true  church,  and  in  effect  declares  that  when- 
ever any  unite  by  solemn  covenant,  in  his  name, 
to  walk  together  in  obedience  to  his  command- 
ments, there  he  will  be  to  ratify  and  bless  their 
union  ;  and  that  thence  they  have  from  his  word 
as  much  authority  for  their  acts  as  a  church,  as 
they  would  have  if  his  personal  presence  were 
revealed  among  them,  and  they  were  to  receive 
a  commission  directly  from  his  lips.  A  church 
thus  united  would  be  bound  to  take  his  word 
as  their  rule,  to  observe  all  things  whatsoever 
he  has  commanded  them ;  to  appoint  their 
bishops  and  their  deacons,  and  to  do  every  thing 
decently  and  in  order  ;  and  would  thus  exem- 
plify the  great  principle  that  succession  arises 
from  order,  and  not  order  from  succession. 

In  regard  to  a  case  of  baptism,  however,  like 
that  of  Mr.  Williams's,  it  is  worthy  to  be  men- 


32  HISTORICAL  DISCOURSE, 

tioned,  that  in  every  age  and  in  every  church, 
baptism  by  the  hands  of  a  layman  has  been 
deemed  vahd  in  case  of  necessity.  Numerous 
authorities  might  be  adduced  to  show  this,  but 
suffice  it  now  to  name  Potter,  Archbishop  of  Can- 
terbury, who  says,  in  the  age  of  Tertulhan,  it 
was  permitted  to  laymen  to  baptize  Avhen  neces- 
sity required  it ;  and  in  the  time  of  Ambrose,  it 
was  the  common  opinion  that  laymen  may  bap- 
tise in  cases  of  extreme  danger,  neither  can  any 
instance  be  produced  where  this  practice  was 
condemned  by  any  council.* 

Thus  was  formed  (in  March,  1639,  according 
to  Winthrop,)  the  first  Baptist  church  in  Amer- 
ica. The  members  who  first  constituted  it  were 
ten  in  number,  and  their  names  were  these  : — 
Roger  Williams,  Ezekiel  Holliman,  William 
Harris,  Stuckley  Westcot,  John  Green,  Rich- 
ard Waterman,  Thomas  James,  Robert  Cole, 
Francis  Westcot,  and  Thomas  Olney. 

It  is  quite  remarkable  that  the  work  of  found- 
ing this  Church,  devolved  chiefly  on  a  man  who 
had  been  at  first  a  clergyman  of  the  Church  of 
England,  and  was  a  Paedo-Baptist  when  he  em- 
igrated to  America,  instead  of  some  one  of  that 
multitude  of  Baptists  who  were  then  living  in 
England  and  in  Holland.     Although  the  cir- 

*  Potter  on  Church  Government,  p.  233-4.     Pliila.  1824. 


HISTORICAL  DISCOURSE.  33 

cumstauces  in  which  the  baptism  of  the  first 
members  of  this  Chm-ch  occm-red  were  quite  ex- 
traordinai-y,  and  excited  at  first  some  question  as 
to  the  vaUdity  of  the  rite,  yet  it  is  now  generally 
regarded  as  satisfactory,  according  to  the  princi- 
ples admitted  by  all  protestant  Christians.  For 
as  we  have  seen,  according  to  the  sentiments 
generally  held  by  the  Baptists  themselves,  it 
must  be  admitted  to  be  valid,  and  in  the  view  of 
Paedo-Baptists,  Mr.  Williams  was,  of  course, 
qualified  to  administer  Christian  ordinances. 
Nevertheless,  if  it  were  otherwise,  the  question 
would  not  have  so  much  practical  importance, 
as  some  who  have  made  but  slight  inquiry  into 
the  subject  have  been  disposed  to  think.  An 
impression  has  to  some  extent  prevailed,  that 
Roger  Williams  may  be  justly  called  the  head 
and  fomider  of  the  Baptist  de7iomination  of 
America,  and  also,  that  of  what  was  considered 
in  his  day  the  heresy  of  religious  liberty,  he  has 
the  credit  of  being  not  only  the  promulgator, 
but  the  author.  Historical  justice  requires  that 
we  give  to  both  of  these  points  some  attention. 
Touching  the  first,  a  few  words  will  suffice. 
Comparatively  few  of  the  members  of  this 
Chm-ch  have  derived  their  baptism  from  Roger 
Williams,  and  comparatively  few  of  the  Baptists 
of  America  have  sprung  from  this  body.  For 
more  than  half  a  century,  this  Church  has  had 


34  HISTORICAL  DISCOURSE. 

ministers,  whose  baptism  had  no  connexion 
with  that  of  Mr.  Wilhams.  As  early  as  1663,  a 
Baptist  church,  under  the  ministry  of  the  Rev. 
John  Miles,  of  whom  Mather  speaks  respectful- 
ly,* emigrated  from  Swanzea,  in  Wales,  to  Wan- 
naiJioiset,  within  the  bomids  of  the  Plymouth 
Colony,  of  which  they  received  a  grant,  and 
called  it  Swanzea,  the  name  which  the  town- 
ship now  bears.  None  but  a  Baptist  church  has 
ever  existed  there.  In  the  words  of  Professor 
Knowles,  "of  the  400,000  Baptist  communi- 
cants now  in  the  United  States,  a  small  fraction 
only  have  had  any  connexion,  either  immediate 
or  remote,  Avith  the  venerable  Church  at  Provi- 
dence, though  her  members  are  numerous,  and 
she  has  been  honored  as  the  mother  of  many 
ministers." 

The  second  point  just  suggested,  will  require 
a  more  ample  notice. 

Roger  Williams  is  worthy  of  all  praise  for 
the  profound  and  lucid  views  which  he  took,  of 
the  nature  of  religious  liberty,  and  of  its  be- 
ing an  essential  element  in  the  constitution  of 
a  christian  church.  He  did  not  consider  the 
belief  of  it  necessary  to  salvation,  but  a  church 
established  by  law,  and  enforcing  its  creed, 
he  regarded  in  its  outward  constitution  to  be 

*  Ecclesiastical  History  of  Nevv-England,  p.  27. 


HISTORICAL  DISCOURSE.  35 

anti-christian.  He  saw  that  it  contained  an 
element  altogether  irreconcilable  with  the  ge- 
nius of  Christianity,  and  one  which  indicated  a 
profound  mistake  as  to  the  real  character  of  the 
present  dispensation.  He  justly  judged  it  there- 
fore to  be  a  part  of  the  grand  apostasy.  When 
a  man  has  once  a  clear  and  strong  faith  like  that 
mthe  doctrine  of  "soul-freedom,"  he  never  for- 
sakes it.  The  principle  incorporates  itself  with 
the  essential  elements  of  his  mind,  modifies  his 
opinions  of  the  relations  of  men,  the  nature  of  a 
church,  and  the  end  of  civil  government.  Then, 
it  is  no  longer  enough  for  him  that  his  creed  be 
tolerated  ;  he  feels  it  to  be  an  injury  inflicted  on 
himself,  and  on  the  cause  of  man,  that  any  hu- 
man power  should  assume  the  right  to  tolerate. 
He  regards  such  an  assumption  in  any  class  of 
men,  as  partaking  of  the  nature  of  a  conspiracy 
against  human  liberty,  as  raising  obstructions  to 
the  exercise  of  such  an  intelligent  heartfelt  faith 
in  Christ  as  the  gospel  demands,  and  as  being 
directly  opposed  to  the  spirit  of  that  moral  pro- 
bation, in  which  God  has  chosen  to  place  the 
world  under  the  government  of  Messiah.  Hence 
Williams  says,  "It  is  the  will  and  command  of 
God,  that  since  the  coming  of  his  Sonne  (the 
Lord  Jesus)  a  permission  of  the  most  Pagmiish, 
Jewish,  Turkish  or  anti-christian  conscience  and 
worships  be  granted  to  all  men,  in  all  nations 


36  HISTORICAL  DISCOURSE. 

and  countries  ;  and  they  are  only  to  be  fought 
against  Avith  that  sword,  which  is  only  (in  soule 
matters)  able  to  conquer,  to  wit,  the  sword  of 
God's  Spirit,  the  word  of  God."*  Again  he 
speaks  of  "  thousands  and  tens  of  thousands,  yea 
the  whole  generation  of  the  righteous,  who  since 
the  falling  away  (from  the  first  primitive  christ- 
ian state  or  worship)  have  and  do  err  fundament- 
ally concerning  the  true  matter,  constitution, 
gathering  and  governing  of  the  chm-ch ;  and 
yet  far  be  it  from  any  pious  breast  to  imagine, 
that  they  ai-e  not  saved,  and  that  their  souls  are 
not  bomid  up  in  the  bundle  of  eternal  life."f 

Now,  whence  was  it,  that  this  great  assertor 
of  human  freedom  obtained  such  clear  percep- 
tions of  a  principle,  which  was  in  his  day  so 
much  abhorred,  but  which  has  since  Avon  such 
majestic  triumphs,  and  is  still  going  on  from 
conquering  to  conquer?  Why  was  he  in  the 
discovery  of  moral  and  political  truth,  so  far  in 
advance  of  the  leading  men  of  NeAV  England, 
and  that  too  in  an  age,  Avhen  all  the  subjects 
Avhich  pertain  to  man's  social  and  religious  con- 
dition Avere  so  hotly  agitated  ?  Was  it  that  he 
possessed  a  clearer  intellect  or  a  more  profound 
philosophy   than   they  ?     No  Avhere  could  the 

*  Introduction  to  the  "  Bloody  Tenent." 
t  Bloody  Tenent,  p.  20. 


HISTORICAL  DISCOURSE.  37 

materials  be  found,  to  construct  the  least  plausi- 
ble proof  of  such  a  position.  A  passage  in  one 
of  his  works  will  give  us  some  clue  to  a  proper 
answer  to  this  inquiry.  It  relates  to  a  man  of 
some  learning,  but  of  more  piety,  in  humble  life, 
a  Baptist  minister,  and  pastor  of  a  church  in 
London.  It  was  the  excellent  Samuel  Howe, 
successor  to  John  Canne,  author  of  the  marginal 
references  to  the  bible.  His  church  suffered 
bitter  persecution  from  the  clergy  and  bishops' 
courts,  on  account  of  their  sentiments  touching 
liberty  of  conscience  ;  and  when  he  died,  a 
guard  was  placed  around  the  parish  church,  to 
prevent  his  friends  from  giving  him  decent  burial. 
Nevertheless,  many  followed  him  to  the  grave, 
which  was  in  the  highway,  and  a  funeral  ad- 
dress was  delivered  from  a  brewer's  cart.  He 
had  followed  the  occupation  of  a  shoe  maker, 
was  distinguished  for  great  natural  genius,  and 
was  the  author  of  a  small  treatise,  entitled  "  The 
Sufficiency  of  the  Spirit's  Teaching."  His  em- 
ployment was  hinted  at  in  some  commendatory 
lines  prefixed  to  the  work  by  a  friendly  hand, 
and  in  the  style  of  the  times  ; 

What  How  ?  how  now  ?  hath  How  such  learning  found, 
To  throw  Art's  curious  image  to  the  ground  ? 
Cambridge  and  Oxford  may  their  glory  now 
Veil  to  a  Cobbler,  if  they  know  but  How. 


38  HISTORICAL  DISCOURSE. 

This  mail  died  in  1641,  and  of  him,  Roger 
Wilhams  says,  "Amongst  so  many  instances 
dead  and  Hving,  to  the  everlasting  praise  of 
Christ  Jesus,  and  of  his  Holy  Spirit,  breathing 
and  blessing  where  he  listeth,  I  cannot  but 
with  honorable  testimony  remember  that  emi- 
nent christian  witness  and  prophet  of  Christ, 
even  that  despised  and  yet  beloved  Samuel 
Howe,  who  being  by  callmg  a  cobbler  and  with- 
out human  learning ,  (which  yet  in  its  sphere 
and  place  he  honored, )  who  yet  I  say,  by  search- 
ing the  holy  scriptures  grew  so  excellent  a  text- 
uary,  or  scripture-learned  man,  that  few  of  those 
high  rabbis  that  scorn  to  mend  or  make  a  shoe, 
could  aptly  or  readily  from  the  holy  scriptures 
outgo  him.  And  however,  (through  the  oppres- 
sion upon  some  men's  consciences  even  in  life 
and  death,  and  after  death,  in  respect  of  bury- 
ing, as  yet  unthought  and  remedied,)  I  say,  how- 
ever he  was  forced  to  seek  a  grave  or  bed  in  the 
highway,  yet  was  his  life  and  death  and  burial 
(being  attended  with  many  hundreds  of  God's 
people)  honorable  and  (how  much  more  at  his 
rising  again)  glorious.* 

If  then,  while  in  England,  Roger  Williams 
held  friendly  communings  with  men  of  such  a 

*  Hireling  Ministry,  None  of  Christ's,  Lon.  1652,  p.  11, 12. 


HISTORICAL  DISCOURSE.  39 

spirit,  who  were  publishing  there  at  the  hazard 
of  reputation,  and  property,  and  Hfe,  the  same 
principles  which  have  since  attracted  the  states- 
man's eye  as  he  has  seen  them  shining  among 
the  statutes  of  this  commonwealth,  we  need  be 
at  no  loss  to  conjecture  whence  he  drew  them. 
He  learned  them  from  men  who  derived  them 
from  the  Bible.  The  fact  is,  that  although  in 
New-England  he  seemed  to  stand  alone,  there 
were  many  in  Old  England  with  whom  he  had 
common  sympathies,  who  cherished  the  same 
sentiments,  who  in  some  instances  suffered  for 
them  the  loss  of  all  things,  chmg  to  them  under 
galling  bondage,  and  proclaimed  them  amidst  the 
fires  of  martyrdom. 

An  allusion  has  already  been  made  to  the  fact, 
that  before  Mr.  Williams  left  Plymouth,  an  ap- 
prehension was  expressed  by  the  ruling  Elder 
there,  "  that  he  would  run  the  same  course  of 
anabaptistry,  that  Mr.  Smyth,  of  Amsterdam,  had 
done."  This  man  was  once  a  minister  of  the 
Church  of  England,  but  having  spent  nine 
months  in  studying  the  controversy  between 
that  Church  and  the  Puritans,  he  joined  the  lat- 
ter, and  is  spoken  of  as  a  leading  man  among 
them  in  1592.  In  1606,  he  settled  at  Amster- 
dam, over  the  Puritan  Church  there,  and  from 
having  begun  to  question  the  validity  of  infant 


40  HISTORICAL   DISCOURSE. 

baptism  in  the  Church  of  England,  he  gave  it 
up  altogether.  Then,  changing  his  views  as  to 
the  nature  and  design  of  baptism,  he  became 
the  head  of  a  secession  from  the  Puritans,  and 
formed  a  Baptist  Church.  It  was  reported  by 
his  enemies,  that  he  had  baptized  himself,  and 
thence  they  called  him  a  Se-Baptist.  That, 
however,  was  an  ill-grounded  report,  inasmuch 
as  there  is  no  proof  of  it,  and  it  is  contrary  to 
those  principles  contained  in  his  writings  which 
have  already  been  stated.  Against  Mr.  Smyth 
and  other  Separatists  from  the  Established 
Church,  the  celebrated  Bishop  Hall  took  up  his 
pen,  and  speaks  of  him  in  a  manner  which  indi- 
cates the  eminence  he  held  among  the  ministers 
of  that  day.  Alluding  to  him  in  an  address  to 
Mr.  Robinson  of  Leyden,  he  says,  "  what  is  be- 
come of  your  partner,  yea,  your  guide  ?  Wo 
is  me,  he  hath  renounced  Christendom  with  our 
church,  and  hath  washed  off  his  former  waters 
with  new,  and  now  condemns  you  all  for  not 
separating  farther,  no  less  than  Ave  condemn  you 
for  separating  so  far.  He  tells  you  true  ;  your 
station  is  unsafe  ;  either  you  must  go  forward  to 
him,  or  back  to  us.  All  your  Rabbis  cannot 
answer  that  charge  of  your  rebaptized  brother. 
If  we  be  a  true  church,  you  must  return  ;  if  we 
be  not,  as  a  false  church  is  no  chm*ch  of  God, 


HISTORICAL    DISCOURSE.  41 

you  must  rebaptize.     If  onr  baptism  be  good, 
then  is  om-  constitution  good."* 

About  the  year  1611,  Mr  Smyth  died,  and  was 
succeeded  by  Mr  Hehvisse,  in  company  with 
whom  the  church  returned  to  London,  in  1614. 
When  we  consider  the  reasons  for  that  event,  it 
presents  a  sublime  moral  spectacle  to  which 
history  has  not  done  justice.  Although  the 
spirit  of  persecution  was  still  raging  in  England, 
they  became  impressed  with  the  idea  that  to 
fly  from  it,  betrayed  a  Avant  of  courage  and  of 
true  fidelity  to  Christ.  Believing  that  they 
were  converted  to  <jod  in  order  to  be  lights  in 
the  world  holding  forth  the  word  of  life,  they 
felt  bound,  they  said,  to  let  their  light  shine  by 
their  conversation  amongst  the  wicked,  as  the 
greatest  rateans  of  converting  them  and  destroy- 
ing anti-christ's  kingdom :  overcoming  (not  by 
flying  away,  but)  hy  the  blood  of  the  Lamb,  and 
■by  the  word  of  their  iestimo7iy,  not  loving  their 
lives  unto  the  death.  Speaking  of  the  Divine 
•goodness  to  Israel  under  the  ancient  dispensation 
they  say,  "  did  God  thus  respect  his  work  and 
people  then,  as  all  must  put  to  their  helping  hand, 
and  none  must  withdraw  their  shoulder  lest  oth- 


*  Bishop  Hall's  Apology  of  the  Church  of  England,  p.  722j 
794,  quoted  by  Ivimey. 

4* 


4»  HISTORICAL  DISCOURSE. 

ers  should  be  discouraged,  and  is  there  no  regard 
to  be  had  thereof  now  ;  but  any  occasion,  as  fear 
of  a  Httle  imprisonment  or  the  like,  may  excuse 
any  both  from  the  Lord's  work  and  the  help  of 
their  brethren,  that  for  want  of  their  society  and 
comfort  are  exceedingly  weakened,  if  not  over- 
come ?"  These  sentiments  are  expressed  in  a 
tract  which  they  put  forth,  entitled,  "Persecution 
for  Religion  judged  and  condemned."  If  any 
should  say,  that  in  returning  to  England,  they 
erred  in  judgment,  all  must  admit  that  an  im- 
pressive moral  glory  invests  their  characters,  in 
the  attitude  which  they  then  assumed,  since  they 
were  not  fanatics  courting  martyrdom,  but  calm 
defenders  of  the  rights  of  man.  It  is  said  by 
an  able  critic  of  the  present  day,  that  in  the  trea- 
tise which  they  published,  '-'they  maintained 
with  admirable  explicitness,  the  impolicy  and 
wickedness  of  persecution.  They  chose  their 
ground  with  judgment,  and  defended  it  with 
scriptural  fidelity;  and  the  arguments  which 
they  employed,  are  suited  to  every  age  and  to 
every  form  of  persecution.  The  distinct  pro- 
vince of  politics  and  rehgion,  of  God  and  the 
magistrate,  is  clearly  marked,  and  the  absm-dity 
of  persecution  is  thence  argued.  This  was 
putting  the  question  on  its  right  basis,  and  enti- 
tles the  authors  of  this  treatise  to  the  gratitude 


HISTORICAL    DISCOURSE.  43 

and  admiration  of  posterity."*  This  event  oc- 
curred during  the  youth  of  Roger  Wilhams,  and 
we  may  reasonably  suppose  that  his  mind  might 
have  been  strongly  influenced  by  such  an  exhibi- 
tion of  the  principles  of  freedom,  and  by  the  illus- 
tration of  their  power  in  so  noble  an  example. 

In  considering  the  workings  of  his  thoughts, 
it  is  interesting  to  observe  how  Williams's  views 
of  the  spiritual  nature  of  Christ's  Kingdom,  pre- 
served him  from  the  errors  of  some  men,  high  in 
political  life,  who  Avere  connected  with  the  Bap- 
tists, and  with  whom  he  associated  in  England. 
I  refer  to  such  men  as  Major-General  Harrison, 
second  in  command  in  Cromwell's  army,  togeth- 
er with  others,  who  though  advocating  liberty 
of  conscience  in  all  its  latitude,  were  expecting 
the  government  of  the  world  to  be  given  to  the 
saints,  and  the  coming  of  Messiah's  reign  with 
great  outward  glory.  These  were  called  Fifth 
Monarchy-men,  and  among  them  were  a  num- 
ber of  Baptist  ministers,  such  as  Feake  and 
Simson,  to  whom  Mr.  Williams  refers  in  a  letter 
to  Governor  Winthrop,  soon  after  his  return  from 
England.  "  Sm'ely,  sir,"  he  observes,  "  he  (Ma- 
jor-General Harrison)  is  a  very  gallant,  most 
deserving,  heavenly  man,  but  most  high  flown 


*  Dr.  Price's  History  of  Protestant  Nonconformity,  vol.  I, 
p. 519-20. 


44  HISTORICAL    DISCOURSE. 

for  the  kingdom  of  the  Saints,  and  the  Fifth 
Monarchy  now  risen,  and  their  sun  never  to  set 
again.  Others,  as  to  my  knowledge,  the  Pro- 
tector, Lord  President  Lawrence,  and  others  at 
helm,  with  Sir  Henry  Vane,  (retired  into  Lin- 
colnshire, yet  daily  missed  and  com-ted  for  his 
assistance,)  are  not  so  full  of  that  faith  of  mira- 
cles, but  still  imagine  changes  and  persecutions 
and  the  very  slaughter  of  the  witnesses,  before 
that  glorious  morning,  so  much  desjred  of  a 
worldly  kingdom,  if  ever  such  a  kingdom  (as 
literally  it  is  by  so  many  expounded)  be  to  arise 
in  this  present  world  and  dispensation."*  Gen- 
eral Harrison  was  naturally  of  an  ardent  temper- 
ament ;  "of  such  vivacity,"  says  Baxter,  "  hilar- 
ity and  alacrity,  as  another  hath  when  he  hath 
drunken  a  cup  too  much."  And  though  it  might 
be  supposed  that  his  favorite  theory  would  com- 
mend itself  to  such  a  glowing  spirit  as  that  of 
Roger  Williams,  yet  it  is  pleasing  to  see  that  the 
latter,  in  all  his  reasonings,  seemed  to  act  under 
a  deep  impression  of  that  saying  of  Christ,  "  The 
kingdom  of  God  cometh  not  with  observation, 
for  the  kingdom  of  God  is  within  you." 

A  close  view  of  the  condition  of  England  in 
that  day,  will  convince  us  that  the  sentiments  of 
the  Baptists  must  have  been  long  and  deeply  at 

*  Knowles'e  Memoir,  p.  263. 


HISTORICAL    DISCOURSE.  45 

work  there,  for  as  soon  as  the  pressm'c  of  a  per- 
secuting government  was  removed,  they  rose  up 
a  great  muhitude  Avhich  astonished  every  be- 
holder. Dr.  Featley,  their  great  and  bitter  op- 
ponent, says  of  their  spreading  sentiments,  "  this 
fire  in  the  reign  of  Q,ueen  Ehzabcth  and  King 
James,  and  our  gracious  sovereign,  (Charles  I,) 
till  now  was  covered  in  England  under  the  ashes; 
or  if  it  broke  out  at  any  time,  by  the  care  of  the 
ecclesiastical  and  civil  magistrates,  it  was  soon 
put  out.  *  But  of  late,  since  the  unhappy  distrac- 
tions which  our  sins  have  brought  upon  us,  the 
temporal  sword  being  otherwise  employed,  and 
the  spiritual  locked  up  fast  in  the  scabbard,  this 
sect  among  others  has  so  far  presumed  upon  the 
patience  of  the  state,  that  it  hath  held  weekly 
conventicles,  rebaptized  hundreds  of  men  and 
women  together  in  the  twilight,  in  rivulets  and 
some  arms  of  the  Thames.  It  hath  printed 
divers  pamphlets  in  defence  of  their  heresy,  yea, 
and  challenged  some  of  our  preachers  to  dispu- 
tation."* Baxter  also  says,  that  those  who  at  first 
were  but  a  few  in  the  city  and  the  army,  had 
within  two  or  three  years,  grown  into  a  multi- 
tude, and  were  begimiing  to  expect  some  of  them 
that  the  baptized  saints  would  judge  the  world.f 

»  Featley's  Dippers  dipt,— Prefaratory  Epistle. 
tWorkBXX,  297. 


46  HISTORICAL    DISCOURSE, 

He  wrote  much  against  them,  but  in  the  spirit 
of  christian  candor  he  says,  "  upon  a  review  of 
my  arguments  with  Mr.  Tombes  upon  the  con- 
troversy about  infant  baptism,  I  find  I  have 
used  too  many  provoking  words,  for  which  I  am 
heartily  sorry,  and  desire  pardon  both  of  God 
and  of  him."*  "  And  for  the  anabaptists,"  he 
says  again,  "though  I  have  written  and  said  so 
much  against  them,  as  I  found  that  most  of  them 
were  persons  of  zeal  in  religion,  so  many  of 
them  were  sober,  godly  people,  and  differed 
from  others,  but  in  the  point  of  infant  baptism  ; 
or  at  most,  but  in  the  points  of  predestination, 
free-will  and  perseverance."!  Considering  the 
character  of  controversy  in  those  times,  such  a 
testimony  as  this  reflects  as  much  honor  on 
Baxter  himself,  as  it  gives  to  the  Baptists  of 
that  age. 

Undoubtedly  their  increasing  influence  must 
have  been  a  subject  of  wonder,  since  Baxter 
found  occasion  to  say,  that  many  joined  them 
for  the  sake  of  preferment.  Baillie,  a  high 
Presbyterian,  and  a  commissioner  from  Scotland 
to  the  Westminster  Assembly,  complained  that 
they  were  growing  more  rapidly  than  any  other 

*  Sylvester's  Baxter,  part  II,  p.  240. 
t  Orme's  Life  of  Baxter,  I,  p.  77. 


HISTORICAL    DISCOURSE.  47 

sect  in  the  land.*  Indeed  they  numbered  among 
them,  men  of  the  highest  talents  both  in  the 
church  and  the  state.  In  the  first,  were  Tombes, 
Jessey,  and  Dyke,  Gosnold,  Knollys  and  Denne,f 
who  had  held  priestly  orders  in  the  Established 
Church  ;  the  three  first  of  whom  were  under 
Cromwell's  comprehensive  policy,  appointed 
among  the  Triers  of  all  candidates  for  the  par- 
ish ministry  of  England,  and  the  fourth  was  a 
popular  preacher  of  London,  having  a  congrega- 
tion of  three  thousand  persons.  There  were  also 
Collins,  a  pupil  of  Busby ;  De  Veil,  a  convert 
from  Judaism,  who  in  the  Romish  church  of 
France,  and  in  the  established  church  of  Eng- 
land, was  much  respected  ;  Dell,  a  chaplain  of 
Lord  Fairfax,  and  till  the  Restoration,  head  of 
one  of  the  Colleges  in  the  University  of  Cam- 
bridge ;  and  Vavasor  Powell,  a  celebrated  Evan- 
gelist of  Wales,  who  was  as  devoted  to  the  spread 
of  the  gospel  in  that  principality,  as  were  after- 
wards, Thomas  Delaune,  Benjamin  Keach,  and 
John  Bunyan,  in  England. 

Well  known  among  them  too,  were  Overton,;}: 
a  friend  of  Milton,  who  in  1651  was  second  in 
command  under  Cromwell  in  Scotland,  Admi- 

*  Baillie's  Letters,  I,  p.  408.     See  Appendix,  A. 

t  See  Appendix,  B. 

t  Godwin's  Commonwealth,  vol.  IV,  p.  71.    Lond.  ed.  1828. 


48  HISTORICAL    DISCOURSE. 

ral  Penn,  of  the  English  navy,  father  of  the 
American  Colonist,  Fleetwood,  CroniAvell's  son- 
in-law,  General  Ludlow,  a  friend  of  Harrison, 
who  endeavored  to  convince  him  of  his  error 
touching  the  Fifth  Monarchy,  and  also  the 
Chancellor  of  Ireland.  They  abounded  in  Crom- 
well's army,  and  were  at  one  time  his  best 
friends,  and  at  another,  his  most  dreaded  foes  ; 
for  in  a  letter  addressed  by  Captain  Deane,  to 
Dr.  Barlow,  Bishop  of  Lincoln,  it  is  stated  that 
"  what  occasioned  Oliver  Cromwell,  after  he 
usurped  the  government  of  Lord  Protector,  to 
discharge  at  once,  all  the  principal  officers  of  his 
own  regiments,  upon  other  pretences,  was,  for 
that  they  were  all  Anabaptists."*  These,  while 
they  disapproved  the  execution  of  Charles  I, 
were  equally  opposed  to  the  usurpation  of  Crom- 
well. 

It  would  be  improper  to  mention  so  many 
names  of  that  day,  without  giving  place  to  those 
of  Colonel  and  Mrs.  Hutchinson,  who  were  dis- 
tinguished for  intellectual  greatness,  urbanity  of 
manners  and  lofty  piety.  A  manuscript  on 
baptism,  accidently  found  in  the  room  of  a  sol- 
dier, met  the  eye  of  Mrs.  Hutchinson.  It  led 
her  to  search  the  Scriptures  on  that  subject,  and 
then  to  embrace  the  sentiments  of  the  Baptists  ; 

*  Quoted  by  Crosby,  vol.  II,  p.  5. 


HISTORICAL  DISCOURSE.  49 

but,  in  the  language  of  her  memoir,  "  being 
tlien  young  and  modest,  she  thought  it  a  kind 
of  virtue  to  submit  to  the  judgment  and  prac- 
tice of  most  churches,  rather  than  to  defend  a 
singular  opinion  of  her  own ;  she  not  being  then 
enhghtened  in  that  great  mistake  of  the  national 
churches."  Her  husband  was  led,  however,  to 
investigate  the  point,  being  urged  by  her  to 
consider  it  with  direct  reference  to  the  case  of 
their  infant  child.  He  proposed  his  doubts  to 
a  large  number  of  ministers,  assembled  at  his 
own  table,  "  none  of  whom,"  says  Mrs.  Hutch- 
inson, "  could  defend  their  practice  with  any 
satisfactory  reason,  but  the  tradition  of  the 
church  from  the  primitive  times,  and  their  main 
buckler  of  federal  holiness,  which  Tombes  and 
Denne  had  excellently  overthrown."  He  then 
asked  them  to  say,  what  in  their  opinion,  he 
ought  to  do  ?  Most  of  them  answered,  that  he 
ought  to  conform  to  the  custom  of  the  church, 
though  the  point  were  not  clear  to  him.  One, 
however,  said,  if  he  acted  without  faith  in  the 
warrant  of  God's  word,  his  act  would  be  a  sin. 
The  consequence  was,  the  child  was  not  bap- 
tized, and  from  that  day,  that  excellent  couple 
took  their  stand  with  those  whom  they  had 
hitherto  considered  as  practising  an  enormous 
error.*     Such,  in  that  age,  Avas  the  general  free- 

*  Memoirs  of  the  Life  of  Colonel  Hutchinson,  Governor  of 

5 


50  HISTORIC.U>  DISCOURSE. 

dom  of  thought,  so  powerfully  were  the  minds 
of  men  roused  to  religious  inquiry,  that  people 
of  other  times  may  well  marvel  at  the  promptness 
with  which  they  carried  out  their  convictions  of 
truth,  even  though  they  went  athwart  inveterate 
prejudices,  and  time  hallowed  customs. 

But  while  we  are  impressed  with  a  view  of 
the  conscientiousness,  piety  and  moral  courage 
of  the  men  Avho  in  those  and  preceding  times 
united  with  the  Baptists,  we  must  not  forget  the 
fact,  that  with  their  distinguishing  principle 
touching  the  constitution  of  the  church,  the 
doctrine  of  absolute  liberty  of  conscience  was 
identified.  This  cannot  be  expressed  in  clearer 
terms,  than  it  is  in  the  confession  of  faith, 
which  was  published  by  a  number  of  Baptists 
in  London,  as  early  as  the  year  1611,  under  the 
reign  of  James  I.  The  article  on  that  point 
declares,  "  that  the  magistrate  is  not  to  meddle 
with  religion,  because  Christ  is  the  King  and 
Lawgiver   of  the    chiuch    and    conscience."* 

Nottingham  Castle  and  town  ;  Representative  of  the  county 
of  Nottingham  in  the  Long  Parliament,  and  of  the  town  of 
Nottingham,  in  the  First  Parliament  of  Charles  II,  &c. — Vol. 
II,  p.  102-4,  London,  4th  ed.  1822. 

*  Crosby,  Vol.  I,  app.  71.  When  that  confession  was  pub- 
lished, Mr.  Robinson  of  Leyden  put  forth  some  strictures  on 
those  portions  of  it  which  he  deemed  unsound.  The  article 
quoted  above  was  one  of  those  parts,  and  is  copied  from  bis 
transcript  of  it. 


HISTORICAL  DISCOURSE.  51 

That  confession  Avas  issued  by  some  members 
of  the  church  which  was  under  the  care  of  that 
same  Mr.  Smyth,  whose  example,  it  was  pre- 
dicted in  Plymouth,  that  Roger  Williams  would 
follow.  Not  a  single  sentence  can  be  found  in 
the  writings  of  Williams  himself  in  succeeding 
years,  which  sets  forth  that  important  principle 
with  greater  simplicity,  comprehensiveness  or 
force. 

Indeed,  the  more  fully  we  examine  the  sub- 
ject, the  more  clearly  shall  we  see,  that  in  every 
age  where  men  have  studied  the  bible,  and  have 
come  to  the  same  conclusions  as  Roger  Williams 
touching  the  constitution  of  the  church,  they 
have  agreed  with  him  in  the  doctrine  of  relig- 
ious liberty ;  that  at  all  periods,  and  in  every 
country  where  there  has  been  a  sufficient  degree 
of  freedom  to  speak,  together  with  a  diffusion 
of  scriptural  knowledge,  a  class  of  men  have 
risen  up  who  were  the  avowed  opponents  of  tra- 
dition in  religion  cuid  ecclesiastical  pmver  in  the 
state ;  that  thence  Roger  Williams  is  only  to  be 
regarded  as  one  of  a  SACRED  SUCCESSION 
of  men,  who  have  derived  the  great  idea  which 
distinguished  them  from  no  source  but  the  ora- 
cles of  God,  and  who  have  been  anointed  by 
the  Divine  Spirit  to  be  the  preachers  of  this 
truth  to  the  world,  or  called  to  suffer  as  its 
martyrs. 


52  HISTORICAL  DISCOURSE. 

With  this  fact  in  view,  while  the  enhghtened 
christian  examines  the  record  of  the  past,  in  or- 
der to  find  there  traces  of  "  the  true  church,"  it 
will  be  well  to  bear  in  mind  an  important  prin- 
ciple, which  is  thus  beautifully  expressed  by 
Milton : 

"  Truth,  indeed,  came  once  into  the  world 
with  her  Divine  Master,  and  was  a  perfect  shape, 
most  glorious  to  look  upon ;  but  when  he  as- 
cended, and  his  apostles  after  him  were  laid 
asleep,  then  strait  arose  a  wicked  race  of  deceiv- 
ers, who,  as  that  story  goes  of  that  wicked 
Typhon  with  his  conspirators,  how  they  dealt 
with  the  good  Osiris,  took  the  virgin  Truth, 
hewed  her  lovely  form  into  a  thousand  pieces, 
and  scattered  them  to  the  four  winds.  From 
that  time  ever  since,  the  sad  friends  of  Truth, 
such  as  durst  appear,  imitating  the  careful  search 
which  Isis  made  for  the  mangled  body  of  Osiris, 
went  up  and  down,  gathering  up  every  link  still 
as  they  could  find  them.  We  have  not  yet 
found  them  all,  Lords  and  Commons,  nor  ever 
shall  do  till  her  Master's  second  coming.  He 
shall  bring  together  every  joint  and  member, 
and  shall  mould  them  into  an  immortal  feature 
of  loveliness  and  perfection."* 

*  Areopagitica,  published  in  London,  1G44. 


HISTORICAL  DISCOURSE.  53 

It  was  with  good  reason  that  Dr.  Featley* 
declai-ed  in  the  middle  of  the  seventeenth  cen- 
tury, that  during  the  reigns  of  Edward  and  Ehz- 
abeth,  anabaptistry  had  lain  like  fire  covered  up 
in  ashes.  If  so  it  was  not  for  want  of  exertion 
on  her  part  to  extirpate  it.  Proclaiming  herself 
the  sovereign  of  the  church,  she  felt  the  least 
difference  of  religious  opinion  to  be  an  infringe- 
ment on  her  personal  dignity.  She  breathed  the 
spirit  that  reigned  in  the  bosom  of  Henry  VIII, 
when  she  replied  to  a  petition  of  the  House  of 
Commons  for  church  reform,  "Her  Majesty  takes 
your  petition  to  be  against  the  prerogative  of 
her  crown.  For  by  their  full  consents  it  hath 
been  confirmed  and  enacted  (as  the  truth  herein 
requireth)  that  the  full  power,  authority,  juris- 
diction and  supremacy  in  church  causes,  which 
heretofore  the  Popes  usurped  and  took  to  them- 
selves, should  be  miited  and  aimexed  to  the 
imperial  crown  of  this  realm."  It  glowed  in  her 
soul,  when  in  her  speech  to  the  Parliament  in 
1586,  she  said,  "  there  be  some  fault  finders  with 
the  order  of  the  clergy,  which  so,  may  make  a 
slander  to  myself  and  the  chiu-ch,  whose  over- 

*  This  gentleman  was  a  Presbyterian  and  a  zealous  contro- 
versialist. In  1G44,  he  entreated  "  the  most  noble  Lords,"  that 
Milton  might  be  cut  off  "as  a  pestilent  Anabaptist."  The  poet 
was  cited  to  appear  before  the  House  of  Lords  to  give  an  ac- 
count of  his  principles. 

5* 


54  HISTORICAL  DISCOURSE, 

ruler  God  hath  made  me ;  whose  neghgence 
camiot  be  excused,  if  any  schisms  or  errors  he- 
retical were  suffered.  All  which  if  you  my  Lords 
of  the  clergy  do  not  amend,  I  mean  to  depose 
you."*  We  need  not  wonder  therefore  at  the 
fact  that  in  the  latter  part  of  her  reign  an  act 
was  passed,  ordering  all  Anabaptists  to  leave  the 
country,  under  penalty  of  imprisonment  or  con- 
fiscation of  property.  This  decree  shows  that 
they  existed  in  England  to  a  considerable  extent, 
which  confii-ms  what  is  stated  by  Dr.  Some, 
who  wrote  against  the  Puritans  in  1589,  "  that 
there  were  several  Anabaptistical  Conventicles 
in  London  and  other  places,"  and  that  "  some 
persons  of  these  sentiments  had  been  at  the  uni- 
versities." It  is  highly  probable,  therefore,  that 
a  large  number  of  the  learned  Puritans  who  left 
the  national  church,  carried  out  their  principles 
to  this  conclusion.  The  opinions  with  which 
Dr.  Some  charges  them  are  precisely  the  same 
as  those  for  which  Roger  Williams  suffered, 
namely,  "  that  the  ministers  of  the  gospel  ought 
to  be  maintained  by  the  voluntary  contributions 
of  the  people — that  the  civil  power  has  no  right 
to  make  or  impose  ecclesiastical  laws — that  the 
hiffh  commission  court  was  an  anti-christian 


*  Hansard's  parliamentary  History,  Vol.  I,  834.     Strype'a 
LifeofWhitgift,  I,  494. 


HISTORICAL  DISCOURSE.  55 

usurpation — that  those  who  are  quaUfied  to 
teach  ought  not  to  be  burthened  by  the  civil 
power — that  though  the  Lord's  prayer  be  a  rule 
and  foundation  of  prayer,  yet  it  is  not  to  be  used 
as  a  form,  and  that  no  forms  of  prayer  ought  to 
be  imposed  on  the  church — that  the  baptism 
administered  by  the  Church  of  Rome  is  invalid 
— that  a  true  constitution  and  discipline  are  es- 
sential to  a  true  chinch,  and  that  the  worship 
of  God  in  the  established  church  is  in  many 
things  defective." 

It  is  worthy  of  note,  that  archbishop  Whit- 
gift's  charges  against  the  Baptists  are  of  precise- 
ly the  same  character,  while  at  the  same  time 
he  observes,  that  their  inlEluence  among  the  peo- 
ple was  increased  by  their  appearance  of  extra- 
ordinary piety.*  If,  as  has  been  said,  Roger 
Williams  was  far  in  advance  of  his  age,  how 
much  more  were  these  men  in  advance  of 
theirs.  Their  doctrine  of  human  liberty  they 
learned  from  no  school  of  political  philosophy, 
nor  discovered  it  by  any  superior  sagacity  of 
their  own,  but  it  was  an  article  of  their  religions 
faith,  received  directly  from  that  "  word  which 
giveth  understanding  to  the  simple." 

*  Strype's  Life  of  Whitgift.  This  prelate,  of  an  intolerant 
lordly  spirit,  was  truly  after  Queen  Elizabeth's  own  heart, 
and  Strype  says  she  used  to  pun  upon  his  name,  calling  him 
"herWhite-gift." 


56  HISTORICAL  DISCOURSE. 

About  1575,  in  the  eighteenth  year  of  Ehza- 
beth,  the  fires  of  Smithfield  were  rekindled. 
Two  Dutch  Baptists,  John  Wielmaker  and 
Henry  Ter  Woort,  were  condemned  to  be  burnt 
there.  In  regard  to  this,  an  eloquent  letter  in 
the  Latin  language  was  addressed  to  the  Q,ueen, 
by  John  Fox,  the  martyrologist  of  the  Church  of 
England,  in  order  to  dissuade  her  from  such  an 
act  of  cruelty.  In  it  he  says,  "  there  are  ex- 
communications and  close  imprisomnents  ;  there 
are  bonds ;  there  is  perpetual  banishment,  burn- 
ing of  the  hand  and  whipping,  or  even  slavery 
itself.  This  one  thing  I  most  earnestly  beg, 
that  the  flames  of  Smithfield,  so  long  ago  extin- 
guished by  your  happy  governments,  may  not 
be  again  revived."*  This  appeal  had  no  efiect  on 
the  heart  of  Elizabeth,  except  to  gain  a  month's 
reprieve,  at  the  end  of  which  as  they  refused  to 
recant,  these  men  were  led  forth  from  their  pris- 
on to  an  honorable  martyrdom. 

During  the  preceding  reign  of  Mary,  the  Bslt^ 
tists,  no  doubt,  among  the  other  sufferers,  had 
their  share  of  trial.  She  is  often  by  protestants 
called  the  "  bloody  Mary,"  though  it  may  well 
be  questioned  whether,  as  to  her  real  character, 
she  deserved  to  have  that  epithet  attached  to 
her  name,  any  more  than  her  father  Henry,  or 

»  Fuller,  b.  9,  p.  104,  §  13.     London,  1656. 


HISTORICAL  DISCOURSE.  57 

her  sister  Elizabeth,  True,  her  spirit  was  fierce 
and  intolerant ;  but  so  was  their's.  She,  how- 
ever, was  surrounded  with  every  incentive  to 
persecution ;  for,  in  addition  to  her  veneration 
for  the  Romish  church,  she  was  prompted  by  a 
sense  of  personal  honor.  She  knew  that  her 
father's  secession  from  the  see  of  Rome,  was  not 
for  the  sake  of  conscience,  but  from  the  impulse 
of  lawless  passion.  With  her,  protestantism  was 
not  the  cause  of  religion,  but  the  cause  of  Anne 
Boleyn  ;  and  Catholicism  was  not  only  the  cause 
of  religion,  but  the  cause  of  her  repudiated  and 
dishonored  mother.  Before  coming  to  the  throne 
she  had  been  closely  watched,  denied  the  mass, 
and  the  privilege  of  worship  according  to  her 
wishes.  Who  can  wonder  then,  at  the  rebound 
of  her  spirit  when  the  day  of  her  power  came, 
associated  as  the  whole  subject  of  controversy 
was  with  mere  family  bickering  ;  a  fact  gloried 
in  at  Rome  to  this  day,  where  is  exhibited  at 
the  Vatican  library,  on  the  one  hand,  Henry's 
defence  of  popery,  and  on  the  other,  his  love 
letters  to  Anne  Boleyn,  written  from  Rome  at 
the  time  he  was  seeking  a  divorce  from  Catha- 
rine of  Arragon. 

A  striking  instance  of  the  persecuting  spirit  of 
Mary's  reign,  is  mentioned  by  Spanheim,  who 
says  that  Daniel  George,  of  Delft,  in  Holland, 
died  in  London,  and  was  honorably  interred  in 


58  HISTORICAL  DISCOURSE. 

St.  Lawrence's  church.  Three  years  after,  it 
was  discovered  that  he  was  an  anabaptist  ;  then 
his  corpse  was  disinterred  and  burnt,  his  picture 
was  also  burnt,  and  his  followers  were  sought 
after  with  the  most  rigid  scrutiny.  At  that  time 
too,  a  society  of  persons,  whom  Brandt  denomi- 
nates in  his  History  of  the  Reformation,*  the 
low-country  exiles,  was  broken  up,  and  after  a 
northern  journey,  fomid  several  congregations  of 
Baptists  at  Wismar. 

One  of  the  mildest  and  most  religious  princes 
that  ever  sat  on  the  English  throne,  was  the 
brother  of  Mary,  Edward  YI ;  and  one  of  the 
most  touching  spectacles  presented  to  us  in 
English  history,  is  that  of  this  young  monarch  in 
tears,  arguing  with  Cranmer  against  the  neces- 
sity of  signing  the  death-warrant  of  Joan  Bo- 
cher,  commonly  called  Joan  of  Kent.  She  was 
a  Baptist,  a  pious  and  useful  woman.  "  She 
was,"  says  Strype,  "  a  great  disperser  of  Tyn- 
dal's  New  Testament,  and  was  a  great  reader 
of  scripture  herself ;  which  book  also,  she  dis- 
persed in  the  court,  and  so  became  known  to 
certain  women  of  quality,  and  was  particulai'ly 
acquainted  with  Mrs.  Anne  Askew.  She  used 
for  greater  secresy  to  tie  the  books  with  strings 
under  her  apparel,  and  so  pass  with  them  into 

*  Vol.  I,  b.  IV. 


HISTORICAL  DISCOURSE.  SV 

the  court."*  As  Cranmcr  was  insisting  on  her 
death,  he  was  deeply  affected  with  the  reply  of 
the  young  King,  who  said,  "  if  I  do  wrong,  since 
it  is  in  submission  to  your  authority,  you  shall 
answer  it  before  God."  But  neither  the  argu- 
ments of  justice,  the  plea  of  mercy,  or  the  tears 
of  youthful  royalty  could  avail  to  stay  the  hand 
of  a  bigotry,  which  in  such  cases,  extinguished 
all  the  sympathies  of  human  nature. 

From  some  remarks  of  Sir  James  Mackintosh, 
it  seems  to  be  a  clear  point,  that  though  the 
Baptists  suffered  from  persecution  in  the  reign  of 
Edward  VI,  yet  the  Papists  were  comparatively 
free.  "  The  fact,"  he  says,  "  that  the  blood  of 
no  Roman  Catholic  was  spilt  on  account  of 
religion  in  Edward's  reign,  is  indisputable."! 

It  is  said  by  Bishop  Burnet,  that  none  of  the 
events  of  this  reign  tended  so  much  to  injure 
Cranmer,  as  the  part  he  took  in  the  burning  of 
George  Yan  Pare,  a  Dutch  Baptist.  His  manly 
virtue,  his  consistent  piety,  his  serenity  at  the 
stake,  won  the  sympathies  of  the  people,  so  that 
when  Cranmer  himself  was  burnt  in  Mary's 
reign,  "  they  called  it  a  just  retaliation." 

From  Bishop  Bm-net,  we  learn  that  in  1549 
there  were  many  Anabaptists  in  England,  who 

»  Strypc's  Ecc'l  Mem.  vol.  II,  p.  214. 

t  Mackintosh's  History  of  England,  11,  271,  318- 


60  HISTORICAL  DISCOURSE. 

had  fled  from  Germany.  "  They  held,  that 
infant  baptism  was  no  baptism,  and  so  were 
rebaptized."*  Many  books  were  written  against 
them  ;  but  in  1550,  they  were  denied  the  mer- 
cy which  was  dispensed  to  others ;  for  "  last  of 
all,"  says  Burnet,  "  came  the  King's  general 
pardon,  out  of  which  those  in  the  tower  or  other 
prisons  on  account  of  the  State,  as  also  all  Ana- 
baptists were  excepted."!  This  is  very  similar 
to  what  took  place  in  the  preceding  reign,  when 
the  Baptists  were  excluded  from  the  act  of 
grace,  published  by  Henry  VIII,  under  whose 
direction  too,  in  1536,  was  issued  the  national 
creed,  approved  by  "  the  whole  clergy  of  the 
realm,"  declaring  that  "  infants  must  needs  be 
christened,  because  they  be  born  in  original  sin, 
which  sin  must  needs  be  remitted,  which  cannot 
be  done,  but  by  the  sacrament  of  baptism, 
whereby  they  receive  the  Holy  Ghost,  which 
exerciseth  the  grace  and  efficacy  in  them,  and 
cleanseth  and  purifieth  them  by  his  most  se- 
cret virtue  and  operation."  Is  it  not  remark- 
able that  the  Baptists  of  that  day  were  the  chief 
defenders  of  the  doctrine  of  infant  salvation,  as 
it  is  now  held,  and  drew  down  on  their  heads 

*  Burnet,  II,  p.  143. 

t  History  of  the  Reformation  abridged,  p.  13.  History  of 
the  Reformation,  II,  p.  143.  London,  1750.  See  Strype,  M, 
II,  1,  369. 


HISTORICAL  DISCOURSE.  61 

the  thunders  of  the  hierarchy,  because  they 
made  no  distinction  "  between  the  infant  of  a 
Christian  and  a  Turk,"  but  said  that  all  might 
be  saved  without  baptism  ? 

We  have  already  noticed  a  fact  connected 
with  the  dissemination  of  Tyndal's  translation 
of  the  scriptures  in  England.  No  man  of  his 
times  did  more  than  he,  to  break  the  power  of 
tradition  over  the  human  mind,  by  rousing  a 
spirit  of  inquiry,  and  exalting  God's  word  as  the 
only  rule  of  a  christian's  faith.  Coming  from 
the  borders  of  Wales,  where  the  spirit  of  Wick- 
liffe  still  lingered,  he  seemed  to  be  clothed  with 
that  spirit  as  with  a  garment,  and  to  walk  in  the 
light  of  that  morning  star  of  the  reformation. 
Firm  in  the  belief  that  the  bible  in  itself  pos- 
sessed the  redeeming  principle  which  was  needed 
to  renovate  a  benighted  and  worldly  church, 
and  charmed  with  the  beauty  of  truth  in  its  own 
simplicity,  he  contemplated  with  grief  the  state 
of  Christendom  ;  while  he  was  musing  the  fire 
burned,  and  he  was  possessed  with  a  zeal  which 
mocked  resistance,  to  spread  through  his  coun- 
try the  gospel  of  Christ  in  the  vernacular  tongue. 
He  fell  a  martyr  in  the  best  of  causes,  being 
burnt  as  a  heretic  in  Flanders,  in  1532,  while 
preparing  a  new  edition  of  the  bible.  Although 
we  know  of  no  instance  of  Tyndal's  immersing 
any  on  a  profession  of  their  faith,  yet  it  is  certain 


62  HISTORICAL    DISCOURSE. 

that  in  his  writings  he  set  that  distinctly  forth 
as  the  true  baptism  which  the  scriptures  incul- 
cate.* 

Although  the  Baptists  of  that  age  had  no  his- 
torian of  their  own,  and  the  allusions  to  them  by 
various  writers  are  tinctured  with  prejudice,  yet 
sufficient  evidence  of  their  number  and  their 
power  exists,  in  the  declarations  of  their  oppo- 
nents, and  the  edicts  of  courts.  The  testimony 
of  a  man  like  Bishop  Latimer,  ought  not  to  be 
overlooked,  who  in  a  sermon  before  Edward  VI, 
referring  to  the  Baptists  of  the  preceding  reign, 
said,  "  they  who  were  burnt  here  in  divers 
parts  of  England,  as  I  heard  of  credible  men,  (I 
saw  them  not  myself, )  went  to  their  death  even 
intrepid  as  ye  will  say,  without  any  fear  in  the 
world,  cheerfully.  Then  I  have  to  tell  you 
what  I  heard  of  late,  by  the  relation  of  a  cred- 
ible person  and  worshipful  man,  of  a  town  of 
this  realm  of  England,  that  hath  above  five 
hundred  heretics  of  this  erroneous  opinion  in  it 
as  he  said."t 

A  fact  like  this  must  strengthen  very  much 
the  position  of  those  who  say  that  a  large  pro- 


*  The  obedience  of  all  degrees  proved  by  God's  worde,  im- 
printed  by  Wyllyam  Copland,  at  London,  1561.  See  Appen- 
dixC. 

t  Crosby,  vol.  I,  p.  62. 


HISTORICAL    DISCOURSE.  63 

portion  of  the  followers  of  Wickliffe  and  the 
Lollards  were  Baptists.  Certain  it  is,  that  the 
writings  of  Wickliffe  were  soon  carried  into  Bo- 
hemia, and  quickened  the  spirit  of  reform  which 
was  glowing  in  the  bosoms  of  Jerome  of  Prague, 
and  John  Huss.  A  letter  written  from  that 
country  to  Erasmus  in  1519,  directly  states  that 
the  followers  of  Huss  received  no  rule  of  faith 
but  the  bible,  and  admitted  none  into  their 
communion  but  those  who  had  been  immersed, 
rejecting  at  the  same  time  the  rites  and  ceremo- 
nies of  the  church.  Indeed,  the  council  which 
condemned  Wickliffe,  convened  at  Blackfriars 
in  1332,  accused  him  of  saying  that  the  infants 
of  believers  could  be  saved  without  baptism,  and 
"  that  none  were  members  of  the  church  visible, 
who  did  not  appear  to  be  members  of  the  church 
invisible  ;  and  that  none  had  a  right  to  church 
membership  who  did  not  make  a  public  profes- 
sion, and  profes%  obedience  to  Christ."  Various 
protestant  and  catholic  writers  agree  in  saying 
explicitly  that  Wickliffe  rejected  infant  baptism, 
and  thence  support  the  opinion  that  his  senti- 
ments were  the  same  as  those  of  the  modern 
Baptists.  Starck,  court  preacher  at  Darmstadt, 
in  his  History  of  Baptism,  says,  as  the  Bohe- 
mians who  were  Wickliffites,  rejected  infant 
baptism,  it  is  probable  that  he  did  so  himself.* 

•  Starck's  History  of  Baptism,  Leipsic,  1789,  p.  117. 


64  HISTORICAL    DISCOURSE. 

Dming  this  long  period,  including  the  rise  of 
Wickhfte  and  the  Reformation,  while  the  Bap- 
tists were  thus  suffering  in  Great  Britain,  there 
were  not  wanting  those  on  the  continent  of  Eu- 
rope who  avowed  the  same  opinions,  and  braved 
the  like  hazards.  While  in  England  many  of 
them  were  suffering  the  loss  of  all  things,  among 
whom  was  Sawtry,  the  first  English  martyr, 
their  principles  were  at  work  in  other  lands. 
Opposed  as  they  were  to  the  existing  system  of 
making  the  baptismal  register  an  instrument  of 
state  police,  in  1528,  the  Senate  of  Zurich 
issued  an  edict  against  rebaptization,  under  the 
penalty  of  being  drowned.  Two  years  before 
that,  a  man  was  drowned  at  Zurich  for  the  same 
offence.  It  was  Felix  Manz,  of  noble  family, 
who,  together  with  Grebel,  first  originated  a 
Baptist  Society  at  Zurich,  and  both  are  said, 
by  Meshovius,  a  catholic  writer,  to  have  been 
men  of  extensive  learning.*  About  the  same 
time,  there  were  public  discussions  on  that  sub- 
ject in  Switzerland,  between  Oecolampadius  and 
some  Baptist  teachers  at  Basle,  and  also  between 
others  of  the  same  faith,  and  the  ministers  of  the 
established  church  at  Berne.  Even  Zuinglius, 
at  one  time,  avowed  his  conviction  that  the  sen- 


*  Meshovius,  lib.  II,  c.  I.    Apud  Gill,  vol.  II,  p.  272.    Lon- 
don,  1773. 


HISTORICAL    DISCOURSE.  65 

timents  of  the  Baptists  were  true.  They  were 
broached  at  Wittenberg  in  1522,  and  made  a  fa- 
vorable impression  on  the  mind  of  Melancthon.* 
Luther  made  a  powerful  effort  to  save  his  amia- 
ble friend  from  their  influence,  and  afterwards 
procured  the  banishment  of  Carlostadt  and  several 
others,  for  maintaining  principles  so  obnoxious  to 
the  ruling  powers,  and  which  he  thought  would 
endanger  the  progress  of  the  reformation.  "  I 
confess,"  says  Dr.  Haweis,  "  I  have  always  hon- 
ored Carlostadt.  In  learning,  he  was  Luther's 
equal ;  in  some  of  his  opinions  respecting  the 
eucharist,  more  scriptural,  and  only  beneath  him 
in  a  commanding  popularity  of  address.  The 
obstinacy  of  Luther's  character  is  indefensible. 
He  claimed  the  authority  to  dictate,  which  he 
was  himself  so  averse  to  allow  the  Pope.  Let  us 
drop  a  tear  over  human  infirmity,  learn  by  expe- 
rience to  bear  and  forbear,  and  remember  always 
that  the  best  of  men  are  but  men  at  best."f 

From  the  evidence  which  history  furnishes 
of  the  extensive  spread  of  Baptist  sentiments,  it 
needs  no  comment  of  ours  to  show  the  absurdity 
of  a  statement  which  has  been  often  repeated, 

*  See  Appendix  D. 

t  History  of  the  Revival  and  Progress  of  the  Church  of 
Christ,  &c.  By  Rev.  T.  Haweis,  LL.  B.  and  M.  D.,  Rector 
of  All-Saints,  Aldwinckle,  Northamptonshire.  Worcester  ed. 
1803,  p.  29,  34. 

6* 


66  HISTORICAL  DISCOURSE. 

that  the  Baptist  denomination  in  Europe,  origi- 
nated in  the  movements  of  some  fanatics  in  Mun- 
ster,  a  city  of  Westphaha,  in  the  early  part  of  the 
sixteenth  century.  It  might  task  our  ingenuity 
or  our  charity  to  account  for  this,  did  we  not 
know  that  even  men  well  versed  in  history, 
seldom  take  much  trouble  to  ascertain  the  truth 
of  ill  reports  touching  a  despised  or  dreaded  sect ; 
a  truth  illustrated  by  the  fact,  that  for  many 
years  in  a  neighboring  state,  the  name  of  Roger 
Williams  was  but  little  known,  except  as  an 
anabaptist,  an  opposer  of  government,  and  a  dis- 
turber of  the  public  peace.  Bishop  Burnet 
however,  candidly  acknowledges  that  the  Bap- 
tists have  been  unjustly  injured,  by  being  iden- 
tified with  the  men  who  engaged  in  the  political 
disturbances  of  Munster.  He  attributes  the  rise 
of  the  Baptists  in  Germany,  to  their  carrying 
out  the  principles  of  Luther,  regarding  the  suffi- 
ciency of  the  Scriptures,  and  the  rights  of  private 
judgment ;  *  and  in  this  the  Catholic  writers 
agree  with  him,  who  charge  Luther  with  being 
the  father  of  the  German  Baptists,  and  say  that 
when  he  persecuted  them,  "  he  let  out  the  life 
of  his  own  cause. "f  They  themselves  declared 
that  they  learned  their  principles  from  that  great 

*  Burnet's  History  of  Reformation,  II,  176. 
t  Robinson's  Ecc'l  Researches,  p.  543. 


HISTORICAL    DISCOURSE.  67 

reformer ;  an  assertion  which  reminds  us  of 
the  fact,  that  Mclancthon  confessed  that  Luther 
and  he  were  here  attacked  in  a  "  weak  point," 
and  in  reviewing  the  whole  matter  said,  "  the 
questions  concerning  baptism  affected  me,  and 
in  my  opinion  not  without  good  reason."* 

The  truth  is,  the  revolution  at  Munster  arose 
from  two  causes.  First,  the  galling  slavery  of 
the  feudal  system  which  pressed  sorely  on  the 
peasants  ;  secondly,  the  spirit  of  liberty  which 
the  writings  of  Luther  had  done  much  to  arouse, 
and  which  was  diffused  among  the  people  of  the 
comitry,  by  the  preaching  of  Thomas  Muncer, 
a  Baptist  Minister,  who  had  been  a  parish  priest, 
and  afterwards,  a  disciple  of  Luther.  The  ex- 
ample of  Luther  too,  must  have  had  a  powerful 
effect.  Had  he  not  kindled  a  fire  near  Witten- 
berg, assembled  ten  thousand  people  of  all  orders, 
publicly  burnt  the  Pope's  decree  and  the  ca- 
nons of  the  church,  and  been  declared  by  the 
Emperor  and  Princes,  an  enemy  of  the  holy 
Roman  empire  ?  Even  peasants  groaning  under 
civil  bondage,  could  reason  from  such  an  exam- 
ple, tending  as  it  did  to  elicit  those  latent  sparks 
of  love  to  liberty,  which  lie  deeply  hidden  in 
the  bosoms  of  the  multitude.  Nevertheless,  the 
troubles  at  Munster  were  commenced  in  1532, 

*  Planck's  History  of  Protestant  Theology,  Vol.  II,  p.  47, 


68  HISTORICAL  DISCOURSE. 

by  Bernard  Rotman,  a  Lutheran  minister,  not  a 
Baptist.*  Some  months  after,  the  peasants  were 
in  arms ;  Muncer  drew  up  for  them  their  mani- 
festo of  twelve  articles,  copies  of  which  were 
presented  to  the  princes,  scattered  through  Ger- 
many, setting  forth  in  a  convincing  manner,  the 
justice  of  their  cause,  and  has  drawn  from 
Voltaire  an  eloquent  eulogium.f  It  is  said  that 
at  the  close  of  it,  they  appealed  to  Luther, 
who  answered  by  showing  that  a  state  of  servi- 
tude is  not  inconsistent  with  religion,  and  that 
their  complaints  against  tythes,  indicated  a  wish 
to  annihilate  civil  government. |  The  army  of 
the  peasants  was  composed  of  men  of  various 
characters,  among  whom  were  the  most  ignorant 
and  wild  fanatics ;  but  no  denomination  of 
christians  is  responsible  for  their  proceedings, 
nor  even  Luther  himself,  who  did  more  than 
any  other  man,  to  rouse  those  spirits,  which  at 
last,  no  earthly  power  could  control. 

Dm-ing  the  long  night  which  preceded  the 
rise  of  WicklifFe,  the  general  ignorance  was  so 
great,  that  few  thought  for  themselves.  The 
Papal  government  was  then  in  the  height  of  its 
power,  and  among  the  nations  which  lay  beneath 

*  Dr.  Gill's  Collections,  vol.  II,  271. 

t  Additions  to  General  History,  vol.  30.     See  Appendix  E. 

t  Robinson's  Ecc'l  Researches,  p.  552. 


HISTORICAL    DISCOURSE.  69 

the  shadow  of  its  wings,  scarcely  one  durst  peep 
or  mutter.  Still  the  light  of  primitive  Christian- 
ity was  not  entirely  extinguished,  nor  the  spirit 
of  inquiry  utterly  crushed.  Here  and  there  it 
would  now  and  then  break  forth,  not  only  awak- 
ening hope  amongst  the  oppressed,  but  spread- 
ing alarm  amongst  the  powerful ; 

*'  For  though  the  structure  of  a  tyrant's  throne, 
Rise  on  the  necks  of  half  the  suffering  world, 
Fear  trembles  in  the  cement." 

If  we  look  any  where  for  the  exhibition  of  an 
uncorrupt  Christianity,  the  brightest  spots  to  be 
found  are  the  valleys  of  Piedmont,  and  of  Wales. 
Among  the  former,  secluded  from  the  world, 
lived  men  remarkable  for  their  simple  manners 
and  their  pure  faith,  who  never  acknowledged 
the  dominion  of  Rome.  They  were  called 
Waldenses  and  Albigenses  ;  they  existed  in  dif- 
ferent societies,  but  were  generally  distinguished 
for  their  love  of  religious  liberty,  and  with  sin- 
gleness of  heart  opposed  the  authority  of  the 
bible  to  human  tradition.  Archbishop  Usher 
considers  them  as  constituting  some  of  the  links 
in  that  chain  of  apostolic  succession,  which  was 
with  him  an  important  and  a  favorite  subject. 
Occasionally  advocates  of  their  sentiments  ap- 
peared in  different  countries.  As  some  independ- 
ent and  powerful  mind  would  study  their  doc- 
trines and  catch  their  spirit,  and  thence  proceed 


70  HISTORICAL    DISCOURSE. 

to  give  them  free  expression,  all  society  wonld  be 
moved,  and  a  new  proof  would  be  furnished  of  the 
power  of  truth  to  make  its  way  amidst  the  great- 
est obstacles.  About  the  year  1315,  (in  the 
words  of  Fuller,  an  English  historian,)  Walter 
Lollard,  that  German  preacher,  or  as  Peter  Perin 
calls  him  in  his  history  of  the  Waldenses,  one  of 
their  barbs,  (or  pastors,)  came  into  England,  a 
man  in  great  renown  among  them  ;  and  who  was 
so  eminent  in  England,  that,  as  in  France,  they 
were  called  Berengarians,  from  Berengarius,  and 
Petrobrusians,  from  Peter  Bruis,  and  in  Italy  and 
Flanders,  Arnoldists,  from  the  famous  Arnold  of 
Brescia ;  so  did  the  Waldensian  christians  for 
many  generations  after,  bear  the  name  of  this 
worthy  man,  being  called  Lollards." 

At  the  time  when  Cromwell  held  the  balance 
of  power  in  Europe,  an  event  occurred  which 
engaged  his  warmest  sympathy  in  behalf  of  the 
Waldenses  of  Piedmont,  "  who,"  says  Godwin, 
"  were  regarded  as  having  entertained  the  prin- 
ciples of  the  reformed  religion  before  Luther, 
and  as  never  having  bowed  the  neck  to  the 
Roman  Catholic  superstition."*  By  an  edict  of 
the  Duke  of  Savoy,  they  were  commanded  to 
adhere  to  the  Catholic  faith.  They  refused, 
and  a  dreadful  persecution  followed.     The  news 

*  Godwin's  Commonwealth,  vol.  4,  p.  205. 


HISTORICAL  DISCOURSE.  71 

touched  the  heart  of  Cromwell,  roused  that  love 
of  liberty  which  had  been  the  presiding  principle 
of  his  conduct  until  after  the  battle  of  Worces- 
ter when  ambition  turned  him,  and  led  him  to 
utter  the  memorable  sentence,  that ''  God  regards 
the  right  of  conscience,  and  authority  over  it, 
to  belong  to  himself  alone."  With  characteristic 
energy,  he  immediately  despatched  Sir  Samuel 
Morland,  under-secretary  to  Thurloe,  to  Turin, 
and  sent  letters  to  France  and  other  powers, 
demanding  redress.* 

Morland  having  executed  his  mission,  wrote 
a  history  of  these  victims  of  persecution,  in 
which  he  presents  a  most  affecting  picture  of 
their  faith  and  suffering.  Lovers  of  scriptural 
simplicity,  nothing  could  induce  them  to  submit 
to  the  authority  of  Rome.  Their  history  was 
also  written  by  Chesannion,t  a  Frenchman,  who 
denies  what  had  been  said  by  some,  that  they 
rejected  the  sacrament 'of  baptism,  but  says, 
"  they  only  counted  it  unnecessary  to  infants, 
because  they  are  not  of  age  to  believe  nor  capa- 
ble of  giving  evidence  of  their  faith."  This 
remark  however,  is  not  of  universal  application  ; 
some  of  them  practised  infant  baptism,  but  a 

»  Jones's  Ch.  His.  vol.  II,  p.  322. 

+  Jones  spells  his  name  Chassagnon  ;  Crosby,  Chassanian  ; 
Iviraey,  Chessanion. 


72  HISTORICAL   DISCOURSE. 

large  portion  of  them  rejected  it  as  a  human 
invention. 

One  of  the  most  recent  and  celebrated  works 
in  Ecclesiastical  History  which  has  appeared  on 
the  continent  of  Europe,  is  by  M.  De  Potter, 
who,  in  a  compendious  account  of  these  people, 
says,  they  called  the  Pope  antichrist,  opposed 
the  payment  of  tythes,  abolished  the  distinctions 
in  the  priesthood,  denied  the  authority  of  coun- 
cils, rejected  all  the  ceremonies  of  baptism  except 
simple  ablution,  and  laying  stress  on  the  truth 
that  in  infancy  there  can  be  no  actual  conversion 
to  the  christian  faith,  they  therefore  baptized 
anew  all  those  who  left  the  Romish  Church, 
wishing  to  embrace  their  doctrines. 

They  asserted  that  the  efficacy  of  sacraments 
depended  on  the  character  of  the  recipient,  that 
the  sanctification  of  the  bread  and  the  wine  took 
place  in  the  mouth  of  the  worthy  commmiicant 
and  not  in  the  hands  of  the  priest  who  conse- 
crated the  elements  without  possessing  the  pu- 
rity demanded  by  his  office — that  an  honest 
layman  had  more  power  to  absolve  the  faithful 
from  their  sins  than  a  bad  priest,  that  the  wor- 
ship of  God  consisted  more  in  practical  virtues 
than  in  ceremonies,  that  a  priest  who  set  himself 
up  for  a  mediator  between  heaven  and  men, 
offended  God,  dishonored  religion,  and  degraded 
himself. 


HISTORICAL  DISCOURSE.  t6 

They  rejected  the  doctrine  that  marriage  is  a 
sacrament ;  denied  that  the  church  had  the  right 
to  ordain  ceUbacy  for  her  ministers ;  refused  to 
worship  saints  and  relics,  saying  that  God  only 
is  to  be  adored ;  abolished  the  customs  of  the 
church  toucliing  holidays,  altars,  masses,  relig- 
ious chants,  bells,  pontifical  ornaments,  images — 
the  worship  of  which  appeared  to  them  as  idol- 
atry ;  and  wax  tapers,  for  which  they  said  God 
had  given  no  command.  In  a  word,  they  rejected 
every  thing  ivMch  they  did  not  find  enjoined  in 
the  gospel,  and  the  sacred  scriptures.  Thence, 
moreover,  they  condemned  prayers  for  the  dead, 
indulgences,  pilgrimages,  the  doctrine  of  purga- 
tory, admitting  only  a  heaven  and  a  hell,  and 
prohibited  oaths,  allowing  only  simple  affirm- 
ation."* 

In  surveying  ecclesiastical  history,  it  is  inter- 
esting to  see  how  the  faith  of  this  people,  having 
found  an  asylum  amidst  the  rocks  and  moun- 
tains, the  dens  and  caves  of  the  earth,  would 
thence  go  forth  to  extend  its  influence  even  unto 
high  places.  In  the  year  1215,  this  fact  became 
a  matter  of  complaint  to  the  Pope  by  the  Bishop 
of  Aries,  who  said  that  some  heretics  had  taught 
there,  that  it  was  to  no  purpose  to  baptize  chil- 
dren, since  they  could  have  no  forgiveness  of 

*  De  Potter,  vol.  VI,  p.  405.     See  Appendix,  F. 
7 


74  HISTORICAL  DISCOURSE. 

sins  thereby,  no  faith,  no  charity."  In  that  year 
the  Lateran  Council,  under  Innocent  III,  decreed 
that  "  the  sacrament  of  baptism  performed  in 
water  with  invocation  of  the  Trinity,  is  prof- 
itable for  salvation,  both  to  adult  persons  and 
also  to  infants,  by  whomsoever  administered  in 
the  form  of  the  church."*  That  Pope  himself 
declared  that  "  unless  the  sword  of  the  faithful 
extirpated  the  Waldenses,  their  doctrine  would 
soon  corrupt  all  Europe."! 

In  the  time  of  Henry  II,  some  of  them 
appeared  in  England,  and  in  the  year  1160,  a 
council  was  summoned  at  Oxford  to  examine 
them.  "  When  asked  who  they  were,"  says 
Rapin,  "they  answered  that  they  were  christians 
and  followers  of  the  apostles.  "J  "  From  the  acts 
of  this  council  we  learn,"  says  De  Potter,  "  that 
these  publicani  (as  they  were  called)  were  spread 
abroad  extensively  in  France,  Spain,  Italy  and 
Germany,  and  on  account  of  the  lenity  shown 
to  them,  had  multiplied  like  the  sand  of  the  sea, 
and  at  last  had  come  to  penetrate  even  into  Eng- 
land. They  were  about  thirty  persons,  as  many 
men  as  women,  all  Germans,  and  were  living 


*  Opera  Innocent  tertii,  tome  2,  p.  776.     Apud  Wall,  vol. 
II,  242.     Ed.  London,  1720. 

tSpanheim's  Ecc'l.  Annals.     London,  1829. 

X  Rapin's  Hist,  of  Eng.  I,  350.     Ed.  Lond.  folio,  1732. 


HISTORICAL  DISCOURSE.  lO 

under  the  direction  of  one  named  Gerard,  who 
alone  among  them  had  received  some  education, 
and  spoke  various  languages.  He  was  orthodox 
in  his  opinions  touching  the  divinity,  but  he 
rejected  the  sacraments,  especially  the  baptism 
of  infants,  the  eucharist  (transubstantiation)  and 
the  marriage  of  the  catholics,  (that  is  as  a  sacra- 
ment). They  were  banished  from  Oxford,  and 
no  one  was  allowed  to  receive  them,  or  render 
them  the  least  assistance.  These  unhappy  be- 
ings wandered  through  the  country  without 
finding  an  asylum,  and  as  it  was  a  very  rigorous 
season,  they  perished  from  hunger  and  cold. 
This  pious  severity,  says  William  of  Newbridge, 
purged  England  of  so  pestilential  a  heresy."* 

There  is  reason  to  think  that  in  the  middle  of 
the  twelfth  century,  congregations  of  Walden- 
sian  Baptists  were  gathered  in  Switzerland  and 
France,  under  the  name  of  Apostlici,  for  in  the 
year  1147,  we  find  Bernard,  Abbot  of  Clairvaux, 
complaining  against  the  Earl  of  St.  Gyles  for 
favoring  one  of  their  noted  teachers,  named 
Henry,  who  is  charged  with  "  hindering  infants 
from  the  life  of  Christ,  the  grace  of  baptism 
being  denied  them."t  This  Hemy  was  a  friend 
of  the  celebrated  Peter  de  Bruis,  and  was  truly 

*  Guilclm.     Nubrigcns,  quoted  by  De  Potter,  vol.  6,  391. 
t  Moshcim,  Cent.  XII,  Part  II,  Chap.  5,  §8. 


76  HISTORICAL  DISCOURSE. 

a  kindred  spirit.  He  held  private  assemblies, 
to  whom  he  taught  his  doctrines,  which  were 
distinguished  by  nothing  peculiar,  except  his 
entire  rejection  of  infant  baptism,  the  authority 
and  ceremonies  of  the  Church  of  Rome.  Ber- 
nard, who  became  famous  as  a  crusade  preacher, 
having  procured  the  condemnation  of  Abelard, 
the  distinguished  advocate  of  Free  Inquiry,* 
proceeded  at  length  to  attack  Henry  and  his 
adherents  in  a  most  bitter  and  calumnious  spirit. 
His  object  at  last  was  gained  ;  for  in  about  1148, 
his  victim  died  in  prison.  Both  Henry  and 
Peter  de  Bruis  were  simple  hearted  christians, 
zealous  teachers,  bold  reprovers  of  the  corrupt 
morals  of  the  papal  clergy,  and  standing  together 
against  a  host  of  opponents,  counted  not  their 
lives  dear  for  the  sake  of  truth.f  Peter  was 
burned  to  death  at  St.  Gyles,  in  the  year  1150. 
The  sentiments  of  these  two  men  concerning 
baptism,  were  alike  ;  for  of  the  latter,  Mosheim 
observes,  "it  is  certain  that  one  of  his  tenets 
was,  that  no  persons  whatever,  were  to  be  bap- 
tized before  they  came  to  the  full  use  of  reason.  J 

»  Guizot,  History  of  Civilization,  p.  165.    N.  Y.  Ed.  1838. 

t  "  Like  Peter  de  Bruis  and  Henry,  the  Waldenses  were  free 
from  all  heresies  of  opinion,  and  sought  only  to  restore  an 
apostolic  purity  of  practice."  Giescler,  II,  376.  Phil.  ed. 
1836. 

t  Mosheim,  Cent.  XII,  p.  2,  c.  5,  §7. 


HISTORICAL  DISCOURSE.  t  t 

But  there  was  another,  who  with  these, 
formed  a  trio  of  heroic  and  devout  defenders  of 
the  primitive  faith,  another,  whose  name  should 
be  embalmed  in  the  memory  of  every  friend  of 
reUgion  and  of  man  ;  I  mean,  Arnold  of  Brescia, 
also  a  disciple  of  Peter  de  Bruis.  This  very 
year  seven  centuries  are  completed,  since  his 
condemnation  by  the  Lateran  Council,  and  in 
sixteen  years  afterwards,  his  execution  occurred 
at  Rome,  where  his  body  was  burned,  and  the 
ashes  were  cast  into  the  Tiber.  He  was  at  first 
a  reader  of  the  church  at  Brescia,  then  travelled 
in  France  where  he  studied  with  the  famous 
Abelard,  and  became  one  of  the  most  profound 
scholars  and  eloquent  preachers  of  Italy.*  His 
voice  was  first  heard  in  the  streets  of  Brescia, 
declaiming  against  the  wealth  and  licentiousness 
of  the  established  clergy  ;  and  from  attacking 
them,  he  proceeded  to  reason  against  the  union 
of  church  and  state,  infant  baptism,  and  transub- 
stantiation.  The  Pope  branded  his  opinions 
with  the  name  of  '•  heresy  of  the  politicians," 
and  banishing  him  from  Italy,  he  fled  to  Switz- 
erland, where  he  taught  the  people  of  Zurich 
to  frame  a  free  constitution.  Ere  long,  however, 
he  boldly  resolved  to  plant  the  standard  of 
reform  in  the  very  heart  of  Rome.    Vindicating 

•  Dr.  Allii,  churches  of  Piedmont,  p.  171. 


78  HISTORICAL  DISCOURSE. 

the  spirituality  of  the  church,  rehgious  hberty, 
and  the  rights  of  the  people,  he  uttered  ''thoughts 
that  breathed  and  words  that  biu-ned ;"  the  city 
was  roused,  many  nobles  joined  his  cause,  and 
the  doctrines  of  reform  prevailed.  Rome  again 
heai'd,  says  Sismondi,  "  the  words  Roman  re- 
public, Roman  senate,  comitia  of  the  people."* 
The  change  which  followed,  was  the  most 
remarkable  event  of  the  twelfth  century.  The 
civil  power  of  the  Pope  was  suspended.  "  He 
is  but  your  bishop,"  said  Arnold  to  the  Romans; 
"  let  him  therefore  have  spiritual  jurisdiction. 
The  government  of  Rome,  its  civil  establish- 
ments and  territories  belong  to  you."  Propo- 
sitions to  this  effect  were  made  to  the  Pope. 
Innocent  II  died  of  mortification  at  Arnold's 
success.  The  succeeding  Popes,  Celestine  and 
Lucius,  reigned  but  a  short  time,  and  could  do 
nothing  to  re-establish  the  papal  power.  The 
senators  then  refused  to  accord  in  the  consecra- 
tion of  Eugenius  III,  unless  he  would  assent  to 
the  separation  of  the  spiritual  from  civil  juris- 
diction, on  which  account  he  withdrew  from 
Rome,  and  was  consecrated  in  a  neighboring 
fortress.  He  was  succeeded  by  Adrian  IV,  into 
whose  hands  Arnold  was  delivered  by  the  inter- 
position of  the  German  Emperor.    His  principles 

*  Sismondi's  History  of  Italian  Republics,  p.  33.     Lond. 
1832.    Encyclopedia  Britannica,  article  Arnold. 


HISTORICAL  DISCOURSE.  79 

long  survived  him,  and  Arnoldist,  became  another 
name  for  a  friend  of  hberty  and  rehgion. 

The  wide  extent  to  which  sentiments  similar 
to  those  of  Arnold  of  Brescia  had  spread,  may 
be  learned  from  a  celebrated  letter,  which  was 
written  in  the  year  1140,  and  which  Dr.  Allix  has 
translated.  He  says,*  "  Mabillon  has  preserved 
the  letter  of  Evervinus  Pra3positus,  of  Stein- 
field,  in  the  diocess  of  Cologne.  Evervinns 
first  describes  a  class  manichscans  ;  then  another 
order  of  heretics.  These  latter,  he  charges  with 
denying,  1st,  that  the  body  of  Christ  is  made  on 
the  altar,  2d,  asserting  that  the  apostolical  dig- 
nity had  been  lost  by  the  wickedness  of  the 
priesthood,  3d,  denying  the  sacraments,  except 
baptism,  which  they  give  only  to  those  who  are 
come  of  age,  alleging  that  place  of  the  gospel, 
"  whosoever  belie veth  and  is  baptized  shall  be 
saved ;  "4th,  rejecting  the  mediation  of  saints, 
5th,  the  virtue  of  fasting,  6th,  denying  the 
doctrine  of  Purgatory,  and,  7th,  asserting  this 
great  principle,  '^all  other  things  observed  in 
the  church,  which  have  not  been  established  by 
Christ  himself  or  his  Apostles,  they  call  super- 
stitious."!    After  calling  on  St.  Bernard  to  aid 

*  Page  145. 

t  This  letter  of  Evervinus,  may  be  found,  in  the  Latin  Ian- 
guage,  in  Gicseler's  Ecclesiastical  History,  vol.  II,  p.  360, 


so  HISTORICAL  DISCOURSE. 

in  resisting  these  mischievous  principles,  he  says, 
"  1  let  you  know  also,  that  those  of  them  who 
have  returned  to  our  church,  told  us,  that  they 
had  great  numbers  of  their  persuasion  scattered 
almost  every  where,  and  that  amongst  them, 
were  many  of  our  clergy  and  monks  ;  and  as 
for  those  who  were  burnt,  they  in  the  defence 
they  made  for  themselves,  told  us,  that  this  their 
heresy,  had  been  concealed  from  the  times  of  the 
niartyrs  until  now,  and  that  it  had  been  pre- 
served in  Greece  and  some  other  countries."* 
Who  is  not  struck  with  admiration  at  the 
thought,  that  the  hand  of  Providence  should 
have  brought  down  to  these  days,  so  clear  a 
testimony  to  the  characters  of  those  faithful 
ones,  who,  in  ages  of  the  grossest  superstition, 
never  bowed  their  knees  at  the  shrines  of  papal 
idolatry  ?  Here  we  have  the  testimony  of  a 
learned  ecclesiastic,  given  seven  centuries  ago, 
that  men,  who,  we  know,  if  they  were  now  liv- 
ing would  be  called  by  our  name,  declared  in 


note.  In  his  text,  however,  Gieseler  does  not,  like  Allix,  mark 
the  distinction  which  Evervinus  makes  between  these  two 
orders  of  heretics.  The  latter  class  were  Orthodox  Baptists. 
When  it  is  said,  that  they  denied  all  the  sacraments  except 
baptism,  it  must  be  remembered  that  the  catholics  have  seven 
sacraments,  and  they  considered  a  man  as  giving  up  the 
Lord's  Supper,  if  he  denied  transubstantiation. 
*  Dr.  Allix,  p.  143.     Lend.  Ed.  1690. 


HISTORICAL  DISCOURSE.  81 

their  own  behalf  with  their  dying  breath,  that 
they  had  broached  no  innovation^  but  held  those 
principles  which  had  been  handed  down  from 
the  age  of  primitive  Christianity.  Here  the 
persecutoi's,  the  apostates,  and  the  martyrs,  miite 
in  leaving  a  memorial  in  honor  of  "  a  great  cloud 
of  witnesses,  of  whom  the  world  was  not  wor- 
thy." 

From  facts  like  these,  it  is  clear  that  those 
have  reason  for  their  opinion,  who  say  that  the 
Baptists  may  trace  the  history  of  their  senti- 
ments through  the  old  Waldensian  churches. 
Mosheim,  who  was  far  from  having  any  bias  in 
favor  of  such  a  position,  justly  observes,  that 
before  the  rise  of  Luther  and  Calvin,  there  lay 
concealed  in  almost  all  the  countries  of  Europe, 
persons  who  adhered  tenaciously  to  the  princi- 
ples of  the  modern  Dutch  Baptists.*  The  va- 
rious representations  given  of  the  Waldenses  by 
different  writers,  may  be  easily  accounted  for,  if 
we  remember  that  perfect  liberty  of  conscience 
was  cherished  amongst  them,  that  they  wor- 
shipped not  the  idol  of  uniformity,  and  that 
they  furnished  a  shelter,  as  far  as  they  could, 
for  all  dissenters  Avho  were  persecuted  by  the 
established  church. f    Their  opponents  not  only 

*  Ecc'l  History,  Cent.  XVI,  sect.  Ill,  P.  II,  c.  3,  §  2. 
t  Robinson's  Ecclesiastical  Researches,  p.  440. 


82  HISTORICAL  DISCOURSE. 

followed  them  with  menaces  and  groundless 
calumnies,  but  distorted  the  confessions  which 
they  made  under  the  influence  of  intimidation. 
But  the  most  learned  historians  of  Europe  are 
setting  this  point  in  a  clearer  light ;  and  touch- 
ing it,  I  quote  a  name  of  high  authority  when  I 
mention  that  of  Starck,  court  preacher  at  Darm- 
stadt, who  says  in  his  history  of  baptism,  that 
''  if  instead  of  looking  only  at  particular  confes- 
sions, we  follow  out  their  general  mode  of 
thinking,  we  find  that  they  not  only  rejected 
infant  baptism,  but  rebaptized  those  who  passed 
from  the  Catholic  church  to  them,  and  that 
although  the  anabaptists  held  a  connexion  with 
Munzer,  Storck,  Grebel,  Stubner,  and  Keller, 
the  Waldenses  were  their  predecessors."* 
A  century  before  Arnold  of  Brescia,  Berenga- 
rius,  Archdeacon  of  Angiers,  and  Bnuio,  his 
Bishop,  made  some  attempts  at  reformation.  It 
is  evident  that  their  eflTorts  excited  much  atten- 
tion, and  spread  a  feeling  of  alarm  amongst  the 
clergy.  The  Bishop  of  Liege  Avrote  to  Henry 
I,  King  of  France,  saying,  "  there  is  a  report 
come  out  of  France,  and  which  goes  through  all 
Germany,  that  these  two  do  maintain  that  the 
Lord's  body  (the  host)  is  not  the  body,  but  a 

*  Starck's  History  of  Baptism,  p.  115,  lib.     Lcipsic,  1789. 


HISTORICAL  DISCOURSE.  83 

shadow  or  figure  of  the  Lord's  body  ;*  and  that 
they  do  disannul  lawful  marriages,  and  as  far  as 
in  them  lies,  overthrow  the  baptism  of  infants."! 
About  the  same  time,  too,  it  is  evident  that  the 
spirit  of  nonconformity  was  abroad  in  Italy,  for 
according  to  Dr.  Allix,  D'Achery  informs  us, 
that  in  1025,  a  Synod  was  held  at  Arras,  by 
Gerard,  Bishop  of  Cambray  and  Arras,  to  examine 
some  disciples  of  Gundulphus,  whose  doctrines 
had  spread  into  the  diocess  of  Liege  and  Cam- 
bray, in  the  low  countries.  It  appears  that  they 
rejected  all  authority  in  religion  except  that  of 
Christ  and  the  Apostles,  and  all  the  peculiarities 
of  the  Romish  church.  The  Bishop  said,  the 
reason  these  men  gave  for  rejecting  infant  bap- 
tism was  this :  "  Because  to  an  infant  that  neither 
wills  nor  runs,  that  knows  nothing  of  faith, 
is  ignorant  of  its  own  salvation  and  welfare,  in 
whom  there  can  be  no  desire  of  regeneration  or 
confession,  the  will,  faith  and  confession  of 
another,  seem  not  in  the  least  to  appertain.  "J 
Such  a  mode  of  reasoning  on  the  ground  of 
religious  faith,  apart  from  the  authority  of  the 

*  Luther  held  to  consubstantiation.  He  therefore  regarded 
Bcrcngarius  as  a  heretic,  while  the  disciples  of  Calvin  praised 
him.— Gicseler's  Ecc'l  Hist.  II,  p.  111. 

t  Wall,  II,  216.    Allix,  123. 

\  The  great  stress  laid  by  the  Romanists  on  baptism,  proK 
ably  led  some  of  them  to  disregard  it  entirely.     See  Allix,  95. 


84  HISTORICAL  DISCOURSE. 

church,  was  not  at  all  in  keeping  with  the  spirit 
of  that  age,  and  it  shows  that  there  were  men 
who  would  have  purified  and  elevated  the 
national  mind,  had  it  not  been  for  that  alliance 
between  the  Church  and  the  State,  which  Avas 
designed  to  crush  in  the  germ  every  undertaking 
which  looked  toward  the  improvement  of  the 
people. 

Such  was  the  state  of  nonconformity  in 
Italy.  They  had  good  reason  for  saying  that 
they  introduced  no  innovation  ;  for  apart  from 
the  proofs  which  they  might  have  brought 
from  their  own  country,  there  are  for  us,  strong 
corresponding  ones  in  Wales,  where  there  is 
good  reason  to  believe  that  the  gospel  was  intro- 
duced as  early  as  the  year  63,  and  where  it  was 
preserved  in  a  great  degree  free  from  the  cor- 
ruptions of  Romanism.  In  the  year  596,  when 
Austin  was  sent  into  England  by  that  most  pol- 
itic and  ambitious  Pope,  Gregory  VII,  he  found 
it  much  easier  to  bring  the  Pagan  Saxons  to  his 
terms,  than  the  old  British  bishops.  It  Avould 
be  a  natural  supposition  that  as  Constantino  was 
himself  of  British  origin,  and  had  promoted 
Christianity  in  his  own  country  with  royal  mu- 
nificence, that  religion  must  have  deteriorated 
from  its  primitive  simplicity.  Nevertheless, 
Austin  found  it  in  a  state  of  comparative  purity, 
for  the  British  bishops  of  that  day,  were  like 


HISTORICAL    DISCOURSE.  85 

those  of  whom  Dupiii  speaks,  at  an  earlier 
period,  who  were  freely  supported  by  their  breth- 
ren, and  who  would  have  deemed  it  beneath 
them  to  accept  of  the  Emperor's  allowance.* 
The  demands  which  Austin  made  of  them,  shed 
some  light  on  their  condition,  and  need  no 
comment.  They  were  these ;  first,  they  should 
keep  Easter  after  the  Romish  manner ;  and 
secondly,  that  they  should  give  christendome 
to  children.  They  abjured  his  authority,  and 
refused  compliance,  although  he  endeavored  to 
dazzle  them  with  a  miracle.  Austin  was  in- 
censed, and  threatened  to  enforce  his  demands 
with  the  sword ;  a  menace  which  was  after- 
wards put  in  execution  against  a  class  of  men, 
whose  most  heinous  fault  in  the  sight  of  Rome, 
was  a  desire  to  preserve  their  religious  freedom, 
to  maintain  the  spirituality  of  the  church,  and 
to  keep  it  independent  of  the  state. 

I  trust  no  apology  is  necessary  for  my  thus 
causing  to  pass  in  review  before  you  on  this 
occasion,  a  class  of  men  to  whom  we  owe  a  debt 
of  gratitude,  and  who  deserve  to  be  held  in  last- 
ing remembrance,  who  proclaimed  through  evil 
and  through  good  report  the  same  great  princi- 
ples, for  the  sake  of  Avhich  Roger  Williams  came 
as  a  pilgrim  to  these  our  shores,  for  the  opera- 

»Rapm,  p.  29. 

6 


86  HISTORICAL    DISCOURSE. 

tion  of  which  this  commonwealth  fm-nished  th«! 
first  clear  field,,  wherein  this  Church  stands  as 
the  first  sacred  memorial.  I  have  done  it  the 
more  readily,  because  there  is  to  some  extent,  a 
popular  impression  that  he  was  the  father  of 
our  denomination  in  this  country,  and  also  that 
by  his  political  sagacityj  he  discovered  the  worth 
of  that  great  principle  of  unlimited  religious 
liberty  which  is  so  essential  to  the  peace  and 
progress  of  states,  which  only  of  late  years  has 
triumphed  in  New-England,  and  which  is  only 
beginning  its  conquests  in  other  lauds.  I  have 
wished  to  show  that  he  derived  that  principle 
from  his  Bible,  that  it  Avas  a  primary  element  of 
his  religious  faith,  that  he  held  it  in  common 
with  many  contemporaries  in  England,  who  had 
received  it  as  a  moral  heritage  from  the  earliest 
times.  Lured  by  the  sound  of  religious  liberty 
in  America,  he  crossed  the  ocean  ;  and  when  he 
found  in  Boston  a  church  enforcing  its  creed  by 
the  sword  of  the  magistrate,  he  at  once  declared 
it  to  be  anti-christian,  and  refused  to  unite  with 
it  unless  they  abjured  that  principle.  Having 
thus  on  his  first  landing,  announced  the  truth 
which  was  so  dear  to  him,  he  ceased  not  to 
maintain  it,  until  he  had  seen  the  wrath  of  man 
overruled  for  its  promotion,  and  had  established 
here  a  commonwealth  in  which  the  Church  was 
disconnected  from  the  State,  and  religion  was 


HISTORICAL  DISCOURSE.  '87 

proclaimed  to  be  free.  To  him  then  belongs  not 
the  honor  of  making  a  moral  discovery,  but  the 
honor  of  nobly  maintaining  a  truth  for  which  he 
knew  others  were  contending  even  unto  death  ; 
the  honor  of  a  distinguished  place  in  a  long  line 
of  faithful  witnesses  which  is  seen  through  the 
vista  of  ages  stretching  into  the  dim  distance, 
but  which  shall  shine  with  immortal  glory  in 
that  day  when  the  secrets  of  all  hearts  shall  be 
made  manifest,  when  the  first  shall  be  last,  and 
the  last  first. 

The  character  of  Roger  Williams  is  an  inter- 
esting subject  of  study.  The  more  we  contem- 
plate it,  the  more  shall  we  be  struck  with  the 
rare  combination  of  virtues  which  formed  it  5 
the  more  shall  we  admire  the  strength  of  his 
mind  and  the  enlargedness  of  his  heart,  the  warm 
attachment  which  he  felt  for  his  own  opinions, 
connected  with  a  deep  respect  for  the  right  of 
private  judgment  in  others  ;  the  zeal  with  which 
he  maintained  his  own  mental  independence, 
and  his  "  godly  jealousy"  for  that  of  his  neigh- 
bor ;  the  frankness  with  which  he  avowed  his 
sentiments,  and  the  heroic  fortitude  with  which 
he  defended  them  ;  the  clearness  with  which  he 
saw  the  bearings  of  a  principle,  and  the  unflinch- 
ing fidelity  with  which  he  carried  it  out  to  its 
just  conclusion.     This  last  trait  of  his  character 


88  HISTORICAL  DISCOURSE. 

explains  an  act  of  his  life,  which  to  many  has 
seemed  at  the  first  quite  unaccountable.  I  mean, 
his  leaving  the  church  a  few  months  after  its 
constitution,  and  joining  the  Seekers,  who,  as 
they  looked  over  Christendom  and  saw  the  cor- 
ruptions which  generally  prevailed,  concluded 
that  the  divinely  authorized  ministry  of  the 
church  had  been  lost,  and  that  before  any  could 
be  empowered  to  administer  ordinances,  a  new 
apostleship  must  be  commissioned.  His  mind 
seems  to  have  been  pressed  with  difficulties 
touching  the  right  of  a  church  to  revive  a  lost 
institution,  and  his  conclusion  was  only  a  logi- 
cal deduction  from  what  was  then  a  popular 
principle,  that  the  authority  of  a  ministry  to 
dispense  ordinances  depended  on  the  evidence  of 
an  apostolic  succession.  In  his  view  the  line  of 
that  succession  could  not  be  traced;  for  he  would 
as  soon  have  thought  of  calling  the  christian 
dispensation  itself  a  failure,  as  of  admitting  the 
Romish  priesthood  to  be  the  authorized  minis- 
try of  Christ.  In  regard  to  that  body  of  men,  it 
appears  that  very  many,  during  ages  before  him, 
had  declared  the  same  opinion  ;  but  instead  of 
leading  them  to  wait  for  a  new  apostleship,  it 
prepared  them  to  feel  the  force  of  the  truth,  that 
since  all  Christ's  commands  are  to  be  obeyed, 
the  church  hath  power  at  any  period  to  restore 


HISTORICAL    DISCOURSE.  89 

to  their  pristine  purity  those  lost  rites  which  he 
has  enjoined.* 

Touching  this  latter  principle,  the  mind  of  Mr. 
Williams  seems  to  have  been  troubled  with 
doubts,  and  as  he  looked  at  the  history  of  Christ- 
endom, as  far  as  the  outward  constitution  of  the 
church  was  concerned,  he  was  struck  with  the 
signs  of  a  general  apostacy.  His  eye  rested  on 
times  when  the  whole  field  of  his  vision  was 
occupied  by  chiu-ches  which  were  strictly  na- 
tional, identified  with  the  civil  state,  and  thence 
in  his  view,  anti-christian,  since  Christ  himself 
had  said,  "my  kingdom  is  not  of  this  world." 
That  view  however  was  connected  with  a  fervent 
charity  towards  individuals  in  all  communions 
as  christian  men,  for  he  said  that  even  the  whole 
generation  of  the  righteous,  had  thus  fallen 
away.  In  the  church  of  Rome  he  saw  that  the 
ordinances  of  the  New  Testament  had  been 
absolutely  lost ;  in  regard  to  baptism  the  whole 
eastern  church  agreed  with  him  in  this  opinion;! 
and  when  he  looked  to  England,  he  saw  there  a 
persecuting  national  church,  which  had,  by  a 
mere  political  accident  become  separated  from 
Rome,  with  a  monarch  as  ambitious  and  as 
craven  as  Pontius  Pilate  for  its  head,  yet  pro- 

*  Mr.  Smyth's  reasoning,  1609,  quoted  by  Ivimey,  I,  118. 
+  See  Appendix,  G. 

8* 


90  HISTORICAL    DISCOURSE. 

claimed  Defender  of  the  Faith.  What  homage 
could  a  clear  sighted  honest  thinker  like  Roger 
Williams,  pay  to  the  peculiar  authority  of  such 
a  priesthood  ?  It  could  challenge  no  respect 
from  him,  any  more  than  the  divine  commission 
of  Mahomet.  And  if  it  were  true  that  the 
validity  of  christian  ordinances  depend  on  a 
regular  apostolic  succession,  the  only  logical 
alternative  then  left  for  him  was,  that  the 
ordinances  must  be  forever  abandoned,  or  that  a 
new  apostleship  must  be  commissioned  from 
Heaven.*  His  acting  on  that  conclusion,  proved 
the  fidelity  of  his  mind  to  the  principles  which 
he  embraced,  and  displayed  the  moral  greatness 
of  his  soul.  And  if  we  ourselves  were  convinced 
that  such  a  principle  were  true,  who  of  us  would 
not  pursue  the  same  course  ?  Far  sooner  would 
I  wait  with  longing  eyes  for  a  new  apostleship 
to  be  raised  up  by  an  Almighty  hand,  than 
believe  that  a  worldly  hierarchy  like  that  which 
threw  its  dazzling  splendors  around  the  altars 
of  the  Pope  and  Henry  VHI,  could  boast  itself 
pre-eminently  of  a  commission  which  had  de- 
scended from  the  skies,  and  bore  the  seal  of 
Christ. 

It  is  remarkable,  that  notwithstanding  all  the 
hardships   which    Mr.    Williams  endured,   he 

*  See  Appendix,  H. 


HISTORICAL  DISCOURSE.  91 

should  have  hved  more  than  half  a  century  after 
his  arrival  in  this  country,  and  enjoyed  a  vigor- 
ous old  age.  Vigorous  indeed  it  was,  for  it 
would  seem  that  after  he  had  completed  three- 
score years  and  ten,  his  physical  force  had  not 
abated,  and  his  mind  glowed  with  all  the  ardor 
of  his  youth.  What  an  extraordinary  object  is 
presented  to  our  attention,  when  we  contemplate 
him  at  the  age  of  seventythree,  embarking  in  a 
small  boat,  and  plying  the  oar  through  that  day 
and  until  the  ensuing  midnight,  in  order  to  reach 
Newport  at  the  appointed  time  to  engage  in  a 
public  discussion  with  George  Fox,  on  those 
points  of  theology  wherein  they  differed !  Truly 
in  such  an  instance,  we  scarcely  know  at  which 
to  wonder  most,  his  bodily  strength,  his  intel- 
lectual energy,  or  that  intense  religious  fervor 
which  animated  his  bosom.  Yet  doubtless, 
more  admirable  than  either  of  these,  was  that 
fine  control  over  all  the  elements  of  his  charac- 
ter, exerted  by  his  favorite  doctrine  of  religious 
liberty.  However  strong  might  have  been  his 
aversion  to  any  class  of  sentiments,  however 
pungent  his  invective,  he  never  betrayed  one 
wish  to  infringe  on  the  freedom  of  an  opponent, 
or  to  use  any  other  than  moral  means  in  promo- 
ting his  opinions.  The  strength  of  his  language 
only  indicates  the  warm  attachment  which  he 
felt  for  his  principles,  which  makes  the  more 


92  HISTORICAL  DISCOURSE. 

remarkable  what  his  whole  life  proved  to  be 
true,  that  he  would  fain  yield  to  every  man  the 
same  liberty  which  he  claimed  for  himself,  and 
would  have  contended  as  earnestly  for  the  rights 
of  an  adversary  as  for  his  own.* 

When  near  fourscore,  we  find  that  he  was 
engaged  in  preaching  to  the  Indians,  and  after- 
wards, amid  great  debility,  he  was  employed  by 
his  fireside,  in  writing  out  those  discourses  for 


*  There  is  reason  to  think,  that  to  some  extent,  an  unfair 
estimate  of  Mr.  Williams's  personal  character  has  been  derived 
from  the  warmth  of  his  language  in  public  controversy.  In 
regard  to  this,  much  allowance  is  to  be  made  for  the  manner 
of  the  times.  Certain  it  is,  that  he  possessed  in  a  large  meas- 
ure that  magnanimity  of  mind,  that  honesty  and  generosity, 
which  not  only  command  the  esteem  of  men,  but  gain  their 
hearts.  Thence  Dr.  Bentley  says,  "  in  Salem,  every  body 
loved  Mr.  Williams.  He  had  no  personal  enemies  under  any 
pretence  ;  all  valued  his  friendship.  Kind  treatment  could 
win  him,  but  opposition  could  not  conquer  him.  He  was  not 
afraid  to  stand  alone  for  truth,  against  the  world."  He  had 
always  a  tenderness  of  conscience,  and  feared  every  offence 
against  moral  truth.  He  breathed  the  purest  devotion.  He 
was  a  friend  of  human  nature,  forgiving,  upright,  and  pious." 

In  connexion  with  this  testimony,  it  is  proper  to  observe, 
that  in  some  way,  Mr.  Williams's  biographer  has  been  led  into 
a  mistake  on  one  point.  He  says,  "  it  appears  that  Mr.  WU. 
liams  so  disliked  Mr.  Harris,  that  he  would  not  write  his  name 
at  length,  but  abbreviated  it  thus,  «'  W.  Har." — [Knowles,  p. 
299,  note.]  The  fact,  however,  is,  that  in  various  manuscripts 
of  Williams's,  I  have  seen  the  name  fully  written,  and  every 
ease  of  abbreviation  is  in  accordance  with  his  usual  style  of 
penmanship. 


HISTORICAL    DISCOURSE.  93 

circulation  among  them.*  He  thus  filled  thirty 
sheets  of  manuscript,  and  then  asked  aid  of  his 
friends  in  Boston,  to  enable  him  to  publish  them, 
saying,  "  he  that  hath  a  shilling  and  a  heai't  to 
countenance  and  promote  such  a  soul-work, 
may  trust  the  great  paymaster  for  an  hundred 
or  one  in  this  life."  Although  he  had  oppor- 
tunities of  accumulating  wealth,  yet  his  sacri- 
fices for  the  good  of  the  colony  were  immense, 
and  from  the  fact  just  mentioned,  it  seems  that 
he  died  in  a  condition  of  honorable  poverty.  We 
are  struck  in  this  case,  with  a  view  of  the  benev- 
olence of  his  heart  and  his  untiring  industry, 
which  indeed  can  be  no  better  proved  than  by 
the  fact,  that  while  living  in  London,  as  agent 
of  the  colony,  he  earned  his  own  support  by 
teaching  languages,  contrived  when  their  funds 
failed,  to  pay  their  debts  and  maintain  their 
credit,  and  at  the  same  time  living  in  habits  of 
friendly  intercourse  with  Milton,  pursued  with 
him  a  course  of  mutual  instruction  in  the  knowl- 
edge of  various  tongues.  Constantly  employed 
in  some  pursuit  of  literature,  or  work  of  faith,  or 
labor  of  love,  he  closed  his  eartlily  pilgrimage 
early  in  1683,  in  the  eighty  fourth  year  of  his 
age,  aind  was  interred  in  his  own  family  burial- 
ground,  "  with  all  the  solemnity  which  the  col- 

»  Letter  to  Gov.  Bradstreet,    2  His.  vol.  VIII,  p.  19G. 


94  HISTOKICAL    DISCOURSE. 

ony  was  able  to  shew."*  His  bones  were  laid 
not  far  from  where  we  are  now  assembled ;  near 
the  spot  where  he  first  touched  our  shores,  and 
where,  probably,  he  first  announced  that  name 
which  constitutes  this  place  a  memorial  of  the 
good  Providence  of  God.  No  marble  marks  his 
grave.  Although  the  existence  of  our  common- 
wealth be  a  sufficient  monument  of  his  fame, 
yet  may  the  day  soon  come,  when  for  our  own 
sakes  we  shall  see  among  us  some  fit  memorial 
of  that  extraordinary  man,  which  shall  daily 
remind  us  of  his  character,  and  warm  the  hearts 
of  our  children  with  the  remembrance  of  his 
virtues. 

Among  those  who  were  driven  from  Massa- 
chusetts, soon  after  the  departure  of  Roger 
Williams,  was  Mr.  Chad  Brown,  who  came  to 
Providence  in  1636,  and  was  ordained  to  the 
ministry  of  this  church  about  three  years  after  its 
formation.  He  was  one  of  the  town  proprietors, 
and  from  the  day  of  his  arrival  to  the  present 
time,  his  name  has  been  well  known,  in  this, 
his  adopted  home.  He  was  the  ancestor  of  a 
large  and  respected  family,  who  have  for  many 
years  past,  continued,  by  their  public  spirit 
and  their  liberality,  to  identify  themselves  with 
the  fortunes  of  the  town,  with  the  cause  of 

*  Calender,  p.  147.     Elton's  edition. 


HISTORICAL    DISCOURSE.  95 

literature  and  Christianity.  Contemporary  with 
Roger  WilUams,  he  possessed  a  cooler  tempera- 
ment, and  was  happily  adapted  to  sustain  the 
interests  of  religion,  just  where  that  great  man 
failed.  Not  being  affected  by  the  arguments  of 
the  Seekers,  he  maintained  his  standing  firmly 
in  a  church  which  he  believed  to  be  founded  on 
the  rock  of  eternal  truth,  even  "  the  loord  of 
God  Avhich  abideth  for  ever."  We  know  only 
enough  of  his  character,  to  excite  the  wish  to 
know  more,  but  from  that  little  it  is  clear,  that 
he  was  highly  esteemed  as  a  man  of  sound 
judgment,  and  of  a  christian  spirit.  Often  re- 
ferred to,  as  the  arbitrator  of  existing  differences, 
in  a  state  of  society  where  individual  influence 
was  needed  as  a  substitute  for  well-digested 
laws,  he  won  that  commendation  which  the 
Saviour  pronounced  when  he  said  "  blessed  are 
the  peace  makers,  for  they  shall  be  called  the 
children  of  God." 

We  know  not  how  long  the  ministry  of  Mr. 
Brown  continued,  but  we  find  that  Mr.  Wick- 
enden,  who  at  one  time  was  imprisoned  in  New- 
York  for  preaching  there  without  a  license  from 
the  officer  of  the  crown,*  was  ordained  by 
Mr.  Brown.     Mr.  Wickenden  officiated  also  in 


*  Jubilee  Sermon  by  the  Pastor  of  the  First  Baptist  Church. 
N.  Y.  1813. 


96  HISTORICAL  DISCOURSE. 

Providence,  and  with  his  name  is  connected  our 
first  intelhgence  of  the  rise  of  a  controversy, 
which  was  long  agitated  in  this  town,  and 
throughout  the  commonwealth.  It  appears  that 
many  in  that  day,  who  were  studying  the  con- 
stitution of  the  primitive  church,  regarded  the 
declaration  of  Paul,  in  Hebrews,  1 :  2,*  as  con- 
taining a  summary  of  essential  principles,  among 
which  it  was  contended,  that  the  imposition  of 
hands  on  every  baptized  christian,  held  a  distinct 
place.  Although  it  is  now  very  generally  admit- 
ted, that  "  the  laying  on  of  hands"  mentioned  in 
that  passage,  is  an  allusion  to  the  appointed  sign 
by  which  the  apostles  conferred  the  extraordi- 
nary gifts  of  the  spirit,!  a  knowledge  of  which 
was  of  course  received  by  their  converts  among 
the  first  elements  or  lessons  of  Christianity,  yet 
then,  many  excellent  men  supposed  that  the 
phrase  referred  to  3. perpetual  ordinance,  designed 
to  succeed  baptism,  the  reception  of  both  which, 
was  as  necessary  to  constitute  a  true  profession 
of  Christianity,  as  repentance  and  faith  were  nec- 
essary to  constitute  a  spiritual  christian.     With 

*  Therefore,  leaving  the  first  prmciples  of  the  doctrine  of 
Christ,  let  us  go  on  to  perfection,  not  laying  again  the  foun- 
dation of  repentance  from  dead  works  and  faith  toward  God, 
of  the  doctrine  of  baptism,  and  of  laying  on  of  hands,  and  of 
resurrection  of  the  dead,  and  of  eternal  judgment. 

t  See  Acts  19  :  6,  and  8  :  17,  18. 


HISTORICAL  DISCOURSE.  97 

this  view  of  the  case,  they  felt  justified  in  urging 
the  laying  on  of  hands  after  baptism,  as  a  term 
of  church  communion.  It  might,  indeed,  seem 
remai-kable,  if  this  passage  were  designed  to  be  a 
comj^rehensive  summary  of  the  essential  princi- 
ples of  outward  and  inward  Christianity,  that  the 
communion  itself  were  not  mentioned  in  it.  Still 
it  was  regarded  by  many  in  that  light,  and  after 
awhile,  they  were  known  by  the  name  of  Six 
Principle  Baptists,  although  they  were  distin- 
guished from  others  by  only  a  single  article,  all 
agreeing  as  to  the  other  five  points  mentioned  in 
the  passage.  In  1652,*  Rev.  William  Vaughan, 
of  Newport,  embraced  this  view,  and  hearing 
that  a  church  had  been  formed  in  Providence 
on  this  basis,  under  the  care  of  Rev.  Mr.  Wick- 
enden,  he  repaired  hither,  and  having  received 
that  rite  himself,  obtained  the  aid  of  Mr.  Wick- 
enden  in  forming  a  similar  body  at  Newport.f 

At  that  time.  Rev.  Gregory  Dexter  was  en- 
gaged in  preaching  the  gospel  here.  He  had 
been  a  stationer  in  London,  and  had  officiated 
as  a  preacher  among  the  Baptists  of  that  city. 
Having  incurred  the  displeasure  of  the  govern- 
ment by  too  free  a  use  of  his  press,  he  fled  to 
America,  and  in  1644,  arrived  at  Providence. 

*  Samuel  Hubbard,  quoted  by  Backus,  vol.  II,  p.  96. 
t  Comer's  MSS.  in  the  possession  of  R.  I.  His.  Society. 

9 


98  HISTORICAL  DISCOURSE. 

He  was  a  correspondent  of  Roger  Williams,  and 
printed  his  Key  to  the  Indian  Language,  at 
London,  in  1643.  It  is  probable  that  he,  and 
Mr.  Green,  of  Boston,  were  the  only  two  in 
New-England  who  understood  well  the  art  of 
printing  at  that  time ;  at  any  rate  it  is  certain 
that  Mr.  Dexter  used  to  go  regularly  to  Boston, 
from  year  to  year,  to  aid  the  latter  in  the  publi- 
cation of  his  almanac.  It  is  said  of  him  that 
he  was  remarkable  for  a  grave  and  earnest  man- 
ner which  never  forsook  him,  and  was  always 
intent  on  the  Avork  of  the  ministry.  When  Mr. 
Vaughan  visited  Providence  in  1652,  in  order  to 
procure  the  aid  of  Mr.  Wickenden  in  forming  a 
church  which  should  hold  the  laying  on  of  hands 
as  a  divine  ordinance,  Mr.  Dexter  accompanied 
them  to  Newport,  and  seems  to  have  taken  part 
in  that  service  ;  from  which  we  may  infer  that 
he  had  united  with  those  who  had  formed  a 
separate  church  here  under  the  care  of  Mr.  Wick- 
enden. After  a  while,  the  latter  removed  his 
residence  a  short  distance  from  the  town,  to  the 
place  now  called  Olneyville,  and  then  the  whole 
care  of  his  ministry  devolved  on  Mr.  Dexter, 
who  lived  to  the  advanced  age  of  ninety  years. 
During  this  period,  the  church  was  favored 
with  the  pastoral  services  of  Rev.  Thomas 
Olney.  From  Hartford,  in  England,  he  had 
emigrated  to  Salem,  and  was  banished  from  that 


HISTORICAL  DISCOURSE.  99 

place  with  his  family,  in  1639,  the  year  of  his 
arrival  in  Providence.  His  name  has  a  place 
among  the  signatures  to  the  civil  covenant  in 
1640,  and  is  found  in  various  connexions  after 
that  time.  Backus  speaks  of  him  as  officiating 
in  the  ministry  immediately  after  Roger  Wil- 
liams's death,  and  Comer,  in  his  manuscript, 
says  that  he  continued  the  pastoral  care  of 
the  church  after  Mr.  Wickenden  left  it,  in  1652. 
The  breach  which  then  arose  out  of  the  contro- 
versy about  laying  on  of  hands  as  a  divine  rite, 
was  afterwards  healed,  as  the  practice  was  adopt- 
ed by  the  church,  although  it  was  not  made  an 
indispensable  term  of  communion  or  member- 
ship. In  succeeding  years,  however,  it  is  not 
jjrobable  that  any  entered  the  church  without  it, 
and  the  doctrine  of  the  imposition  of  hands  was 
unanimously  received  for  more  than  a  century. 
We  know  not  the  year  when  Mr.  Olney's 
ministry  was  closed,  but  he  was  succeeded  by 
Rev.  Pardon  Tillinghast,  the  ancestor  of  a  nu- 
merous family  amongst  us.  He  was  a  native 
of  England,  emigrated  to  Connecticut,  and  came 
thence  to  Providence,  where,  for  more  than  half 
a  century,  his  life  adorned  the  religion  which  he 
preached.  It  was  an  honorable  testimony  borne 
of  him  by  governor  Jenckes,  derived  from  those 
who  knew  him,  that  he  "  was  a  man  exemplary 
for  his  doctrine,  as  well  as  of  an  unblemished 


100  HISTORICAL  DISCOURSE, 

character,"*  a  testimony  well  confirmed  by  his 
acts  of  disinterested  benevolence.  Certainly  it 
was  not  without  reason  that  Morgan  Edwards 
said,  that  the  ministry  of  this  church  had  been 
expensive  to  the  ministers  themselves,  though 
it  had  cost  the  people  but  little ;  for  the  first 
house  of  worship  which  this  church  possessed, 
was  built  by  Mr.  Tillinghast,  in  1700,  at  his  own 
expense.  Before  that  year,  they  had  worshipped 
in  a  grove,  and  in  private  houses  when  the 
weather  was  inclement.  For  his  own  services 
he  would  receive  no  pecuniary  compensation, 
but  he  did  not  fail  in  his  preaching  to  inculcate 
the  principle  maintained  by  Paul,  that  they 
who  preach  the  gospel  should  live  of  the  gospel, 
and  that  although  he  waved  his  own  right  to 
maintenance,  it  was  the  duty  of  the  church  to 
provide  for  those  who  should  succeed  him. 
Governor  Jenckes  quotes  his  words  on  that  sub- 
ject as  the  words  of  a  man  whose  name  was 
honored,  and  whose  opinions  had  weight  with 
those  whom  he  addi-essed.  He  died  in  1718, 
and  was  interred  in  the  burial  place  of  his  family 
"in  a  good  old  age." 

The  year  succeeding  the  death  of  Mr.  Til- 
linghast, Rev.  Ebenezer  Jenckes,  brother  of  the 

*  Gov.  Jenckes's  letter  in  Backus,  II,  115. 


HISTORICAL  DISCOURSE.  101 

Governor,  was  ordained  to  the  pastoral  office.* 
He  was  born  in  Pawtucket,  in  1669,  and  was 
the  first  American  minister  who  preached  in 
Providence.  It  is  pleasing  to  see  that  at  so 
early  a  period,  the  sons  of  Rhode-Island  were 
employed  in  the  christian  ministry,  that  the 
church  in  the  wilderness  was  not  only  blessed 
by  her  sons  "  that  came  from  afar,"  but  by  those 
who  were  "mirsedat  her  side."  Mr.  Jenckes 
belonged  to  a  family  who  have  been  known  as 
liberal  friends  of  literature  and  religion.  His 
father,  a  native  of  Buckinghamshire  in  England, 
was  a  pious  man,  and  the  first  who  built  a  house 
in  the  town  of  Pawtucket.  His  brother,  the 
Governor,  a  member  of  this  church,  Avas  for  a 
number  of  years,  ambassador  of  the  Colony  to 
the  Court  of  St.  James,  and  distinguished  not 
only  by  the  urbanity  of  his  manners  and  his 
intellectual  endowments,  but  by  the  graces  of 
rehgion.  His  son,  Daniel  Jenckes,  who  was  for 
fortyeight  years  an  active  member  here,  was  for 
forty  years  a  member  of  the  General  Assembly, 
Chief  Justice  of  this  county,  and  a  munificent 
donor  to  the  college  and  the  church.  He,  him- 
self, is  spoken  of  as  a  man  highly  esteemed  for 
his  talents  and  his  piety,  who  declining  most  of 
the    public  offices   which  were  urged   on  his 

*  Church  Records,  p.  6. 

9* 


102  HISTORICAL  DISCOURSE. 

acceptance,  discharged  the  duties  of  the  sphere 
in  which  he  moved,  with  honor  and  fideUty. 

From  a  remark  in  Backus's  Chm'ch  History, 
it  appears  that  Mr.  Jenckes  was  not  sole  Pastor 
of  the  church,  but  a  colleague  of  Rev.  James 
Brown.  The  latter  was  a  grandson  of  the 
minister  of  that  name,  whom  we  have  already 
spoken  of  as  the  companion  and  successor  of 
Roger  Williams,  and  the  grand-parent  of  those 
four  brothers,*  whose  names  are  so  widely 
known  as  being  intimately  eissociated  with  the 
commercial  character  of  Providence  ;  whose 
persons  and  actions,  whose  amity,  enterprise  and 
public  spirit,  are  embalmed  in  the  recollections 
of  many  who  hear  me,  and  with  whom  a  number 
amongst  us  stand  connected  in  ties  of  endearing 
relationship.  They  have  gone  from  this  the 
scene  of  their  youth,  their  manhood  and  their 
age,  but  neither  is  their  name  extinct  or  their 
spirit  departed.  If  while  surveying  the  past,  we 
might  be  permitted  to  breathe  a  wish  for  the 
future  prosperity  of  Providence,  it  would  be 
that  all  her  sons  might  emulate  the  examples  of 
these  men  of  other  generations,  and  exhibit  their 
virtues  on  a  scale  proportioned  to  their  own 
advantages;  for  then,  indeed,  would  her  "mer- 

*  See  Appendix,  I. 


HISTORICAL  DISCOURSE.  103 

chants  be  princes,"  and  wisdom  and  knowledge 
would  be  the  stability  of  her  times. 

During  the  ministry  of  Mr.  James  Brown,  an 
event  occm-red,  which  showed  that  more  impor- 
tance began  to  be  attached  to  the  imposition  of 
hands  at  that  time,  than  dm'ing  preceding  years. 
The  church  at  Newport  had  been  blessed  with 
a  revival  of  religion,  and  with  the  hope  of  pro- 
moting one  in  Providence,  Mr.  Walton,  a  young 
minister  of  liberal  education,  was  invited  to 
preach  here.  He  was  willing  to  practice  the 
laying  on  of  hands,  but  not  as  a  divine  ordinance, 
necessary  to  chm-ch  fellowship.  Mr.  Windsor, 
then  a  deacon  of  the  church,  was  the  leader  of 
a  party,  who  urged  the  imposition  of  hands  as  a 
term  of  church  communion.  Newport  was  then 
virtually  the  capital  of  the  Colony,  and  Governor 
Jenckes  was  residing  there,  for  the  sake  of  con- 
venience as  a  public  officer.  He  wrote  to  Mr. 
Brown  on  the  subject,  confirming  Mr.  Walton's 
view,  that  laying  on  of  hands  "  should  be  no 
bar  to  communion  with  those  who  have  been 
rightly  baptized,"  and  saying  that  he  had  been 
informed  by  ancient  members  of  this  church, 
that  such  had  been  the  opinion  of  Baptists 
throughout  the  colony  from  the  earliest  times. 
Mr.  Brown  perfectly  accorded  in  this  sentiment, 
and  strongly  remonstrated  with  Mr.  Windsor 
and  his  friends  againi^t  this  rigid  innovation.    As 


104  HISTORICAL  DISCOURSE. 

far  as  the  case  admitted,  he  thus  evinced  an 
enlargedness  of  mind,  which  it  is  always  pleas- 
ing to  observe  in  a  christian  teacher.  This 
event  was  among  the  last  acts  of  his  life,  for  he 
died  the  following  year,  1732,  at  the  age  of 
sixty-six.  His  remains  were  laid  in  his  own 
burial  place,  at  the  north  end  of  the  town,  where 
a  stone  marks  his  grave. 

The  year  following  Mr.  BroAvn's  death,  Mr. 
Windsor  was  ordained  to  the  ministry,  and  con- 
tinued in  that  office  twentyfive  years.  He  was 
born  in  Providence,  in  1677.  His  ancestors 
came  from  Berkshire,  in  England,  and  from  the 
town  which  bears  their  name,  situated  on  the 
bank  of  the  Thames.  Being  settled  in  the  pas- 
torship, his  sentiments  touching  the  importance 
of  the  imposition  of  hands  of  course  prevailed, 
and  from  that  time  the  practice  of  the  church 
became  more  rigid.  His  ministry  was  long  and 
successful.  Mr.  Thomas  Burlingham,  a  native 
of  Cranston,  was  ordained  at  the  same  time  with 
Mr.  Windsor,  and  for  a  while  aided  him  in  his 
work.  But  a  church  having  been  formed  in  his 
native  town,  Mr.  Burlingham  resigned  his  con- 
nexion here  in  order  that  he  might  labor  there 
the  more  effectually. 

In  1758,  Mr.  Windsor  died,  and  the  following 
year  his  son,  Samuel  Windsor,  Jr.,  was  ordained 
to  the  pastoral  office.     He  served  the  church  ten 


HISTORICAL  DISCOURSE.  105 

years,  and  then  requested  them  to  look  out  for 
a  successor.  The  number  and  arduousness  of 
his  duties,  the  claims  of  his  family,  and  the  dis- 
tance of  his  residence  from  the  place  of  worship, 
were  the  reasons  he  assigned  for  this  request. 
At  that  time.  Rev.  Dr.  James  Manning  was 
officiating  as  President  of  Rhode-Island  College, 
which  had  been  commenced  in  1765,  under  his 
direction,  at  Warren.  It  was  for  several  years 
a  matter  of  doubt  Avhere  the  college  would  be 
permanently  established,  but  in  1770,  it  was 
determined  by  the  Corporation,  that  the  College 
edifice  "  be  built  in  the  town  of  Providence,  and 
there  be  continued  for  ever."  The  removal  of 
Dr.  Manning  to  this  town  was  hailed  by  the 
church  as  a  happy  event,  supposing  as  they  did, 
that  by  calling  him  to  be  their  minister,  they 
would  carry  into  effect  Mi'.  Windsor's  wishes. 
Immediately  on  his  arrival  he  was  requested  to 
occupy  the  pulpit,  and  as  the  first  sabbath  on 
which  he  preached  happened  to  be  the  day  for 
administering  the  Lord's  Supper,  he  was  invited 
by  Mr.  Windsor  to  participate  with  the  church. 
Soon  after  that,  suspicions  seem  to  have  arisen 
among  some,  that  Dr.  Manning  held  the  impo- 
sition of  hands  rather  too  loosely,  and  that  he 
practised  it  more  to  accommodate  the  con- 
sciences of  others,  than  to  meet  the  demands  of 
his  own,     A  party  of  these  was  soon  formed, 


106  HISTORICAL  DISCOURSE. 

with  whom  IMr.  Windsor  himself  sympathized 
and  acted.  Still  it  was  thought  by  some,  that 
this  was  only  "  the  ostensible  reason"  of  their 
dissatisfaction,  and  that  they  must  have  some 
other  one  more  weighty.  This  was  found  in 
the  opposition  of  Mr.  Windsor  to  the  introduc- 
tion of  music  in  public  worship,  which  it  was 
supposed  Dr.  Manning  favored.  On  that  point 
the  sentiment  of  the  Cluakers  seems  to  have 
prevailed,  and  singing  was  discarded,  as  unau- 
thorized by  the  New  Testament.  What  diver- 
sity of  opinion  once  existed  touching  a  point 
which  seems  clear  to  us,  may  be  inferred  from 
the  fact,  that  in  1691,  a  work  was  published  in 
London,  by  the  celebrated  Keach,  entitled, 
"  The  Breach  Repaired  in  God's  Worship :  or 
the  singing  of  psalms,  hymns,  and  spiritual  songs, 
proved  to  be  a  holy  ordinance  of  Jesus  Christ." 
In  this,  the  author  proceeded  to  show — what  it 
is  to  sing — that  there  can  be  no  proper  singing 
without  the  voice,  that  the  essence  of  singing  is 
no  more  in  the  heart  or  spirit  than  the  essence 
of  preaching,"  and  to  elucidate  other  points 
connected  with  the  subject.  It  is  probable  that 
singing  was  first  laid  aside  in  times  of  persecu- 
tion, on  account  of  the  danger  of  practising  it, 
and  that  afterwards  it  was  difficult  to  revive 
every  where  a  due  sense  of  its  worth  as  a 
divine   appointment.      In  regard   to   this,   the 


HISTORICAL  DISCOURSE.  107 

teachings  of  the  New  Testament  seem  to  us 
to  be  quite  explicit,  and  that  the  church  is  left 
to  select  her  own  songs  and  modes  of  singing  ; 
yet  it  is  worthy  of  note,  that  among  the 
Scotch  Presbyterians  there  has  been  more  oppo- 
sition to  the  introduction  of  metrical  hymns, 
than  there  ever  was  in  this  place  to  the  intro- 
duction of  sacred  music  into  worship.  Such 
discussions  may  seem  fastidious  now,  but  it  must 
be  remembered  that  after  Popery  had  long  made 
void  God's  word  by  man's  tradition,  the  spirit 
which  produced  a  reformation  would  be  naturally 
characterized  by  an  extreme  and  sensitive  jeal- 
ousy touching  every  practice  on  which  the  seal 
of  divine  authority  was  not  clearly  seen.  On 
tliis  latter  point  Mr.  Windsor  strongly  insists  in 
his  letter  to  the  church  touching  the  controversy 
before  us,  though  the  stress  of  his  argument  is 
applied  to  the  doctrine  of  laying  on  of  hands. 
After  a  series  of  church  meetings,  the  whole 
matter  was  decided  in  favor  of  Dr.  Manning, 
who  thence  became  the  pastor  of  this  church, 
while  Mr.  Windsor  afterwards  became  the 
fomider  of  a  new  church  in  Johnston,  which 
exists  to  this  day. 

For  three  years  Dr.  Manning  preached  to  great 
acceptance,  but  without  much  visible  success  in 
promoting  the  conversion  of  men  as  sinners  unto 
Christ.     But  in  1774,  one  of  those  wide-spread 


108  HISTORICAL  DISCOURSE. 

revivals  of  religion,  with  which  the  American 
Chui'ch  has  from  the  first  been  remarkably  blest, 
pervaded  the  town  of  Providence.  Its  beginning 
was  obscm-e,  but  its  end  was  glorious.  At  a 
time  when  there  seems  not  to  have  been  known 
among  the  congregation  any  instance  of  attention 
to  the  nature  and  necessity  of  personal  religion, 
two  colored  women  were  made  the  subjects  of 
renewing  grace  and  were  united  to  the  church. 
Soon  afterwards  others  were  awakened,  and  ere 
long  the  truths  of  religion  became  the  subjects 
of  thought  and  conversation  in  almost  every 
family.  Although  before  that  time  there  had 
been  a  good  attendance  at  church,  yet  noAV  the 
sanctuary  was  found  to  be  by  far  too  small.  In 
the  history  of  this  church,  no  event  had  occurred 
since  its  formation,  which  we  can  contemplate 
with  so  much  pleasure.  It  is  delightful  to  place 
ourselves  in  imagination  amidst  the  scenes  of 
that  year,  to  picture  before  us  the  able  and  faith- 
ful preacher  who  then  officiated  here  as  he  stood 
up  amidst  the  large  assemblies  of  the  people  Avho 
thronged  around  him,  listening  as  they  did  to  the 
gospel  with  intense  attention  as  a  message  from 
the  skies,  the  very  word  of  God  which  worketh 
effectually  in  them  that  believe,  to  mark  the 
lively  interest  which  was  kindled  in  every 
bosom  and  beamed  from  every  eye  as  one  after 
another  came  forth  "  on  the  side  of  the  Lord,'' 


HISTORICAL    DISCOURSE.  109 

and  professed  his  faith  in  piibh'c  baptism — to 
contemplate  the  fresh  springs  of  spiritual  life 
which  were  then  opened  in  many  a  house  when 
the  family  altar  was  first  erected  there,  and 
parents  and  children  bowed  together,  to  worship 
the  common  Father  and  Redeemer  in  spirit 
and  in  truth.  The  wise  men  and  the  busy  men 
of  this  world  may  deem  the  subjects  of  politics 
and  commerce  more  fitting  themes  of  popular 
thought  and  excitement,  yet  scenes  like  those, 
which  this  town  then  presented,  were  such  as 
now  awaken  "joy  in  heaven  among  the  angels 
of  God." 

As  the  fruits  of  that  revival,  one  hundred  and 
four  persons  were  united  to  the  church,  a  gene- 
rous spirit  was  fostered  in  the  community,  and 
fresh  encouragements  were  furnished  to  those, 
who  had  already  projected  the  erection  of  the 
house  of  worship  in  which  we  are  now  assembled. 
That  subject  was  discussed  in  February,  1774, 
when,  at  a  meeting  of  the  society,  it  was  re- 
solved, "  that  all  would  heartily  unite  as  one 
man  in  all  lawful  ways  and  means  to  promote 
the  good  of  the  society,  and  particularly  attend 
to  and  revive  the  affair  of  building  a  meeting- 
house for  the  public  worship  of  Almighty  God, 
and  to  hold  Commencement  in."  It  appears 
from  the  records  that  the  whole  matter  was 
conducted  with  a  high  degree  of  unanimity,  zeal, 
10 


110  HISTORICAL,    DISCOURSE. 

and  promptitude.  A  committee  of  two  persons, 
Messrs.  Joseph  Brown  and  Jonathan  Hammond, 
were  immediately  appointed  to  proceed  to  Bos- 
ton, "  in  order  to  view  the  different  churches 
there,  to  make  a  memorandum  of  their  several 
dimensions  and  forms  of  architecture."  A  suit- 
able lot  of  land  was  selected  and  bought,  the 
same  month.  The  draught  of  the  house  was 
made  by  Joseph  Brown,  Esq.,  a  member  of 
the  church,  and  Mr.  Sumner,  who  also  super- 
intended the  building.  It  was  completed  and 
dedicated  in  May,  1775,  on  which  occasion 
Dr.  Manning  preached  from  Genesis,  28  :  17, — 
"  This  is  none  other  but  the  house  of  God, 
and  this  is  the  gate  of  heaven."  While  we 
contemplate  with  pleasure,  the  spiritual  en- 
largement with  which  this  church  was  at  that 
time  favored,  we  have  reason  to  congratulate 
ourselves  that  those  who  erected  this  house  of 
worship  for  us,  have  left  such  a  memorial  of 
their  religious  devotion,  and  of  taste  for  archi- 
tectural beauty.* 

The  same  year  in  which  the  foundation  of 
this  building  was  laid,  a  number  of  persons 
belonging  to  the  church  and  congregation,  ani- 
mated with  a  desire  to  provide  for  the  support  of 
the  ministry  of  religion,  the  education  of  their 

*  See  Appendix  J. 


HISTORICAL    DISCOURSE.  Ill 

children,  and  necessary  aid  to  the  poor,  organized 
themselves  into  a  body  pohtic  for  these  purposes, 
and  were  incorporated  by  a  charter  under  the 
title  of  the  Charitable  Baptist  Society  in  the 
town  of  Providence,  in  the  colony  of  Rhode- 
Island  and  Providence  Plantations,  in  New- 
England.  The  charter  conferred  no  power  of 
raising  money  except  by  contribution,  or  sub- 
scription ;  and  as  the  proprietors  afterwards 
agreed  to  pay  an  annual  assessment  on  their 
pews,  to  raise  a  regular  income  for  repairs,  the 
powers  of  the  society  were  so  enlarged  in  1808, 
as  to  enable  them  to  tax  their  property  for  this 
purpose.  In  1832,  the  powers  of  the  society  were 
still  further  enlarged,  so  as  to  enable  them  to 
by  assessments  on  the  pews,  for  the  support  of 
the  ministry,  and  for  other  necessary  expenses. 
This  was  regarded  by  some  as  an  infringement 
on  the  voluntary  principle,  but  certainly  without 
good  reason,  since  no  one  was  thus  taxed  except 
by  his  own  consent. 

In  looking  back  to  the  history  of  those  times, 
we  cannot  but  regard  it  as  a  remarkable  and 
happy  event,  that  this  temple  was  finished  and 
the  society  so  firmly  organized,  before  the  com- 
mencement of  the  American  Revolution.  In 
1776,  independence  was  declared,  and  war  pro- 
claimed. In  that  fearful  contest,  Rhode-Island 
acted  an  important  part,  and  bore  her  share  of 


112  HISTORICAL    DISCOURSE. 

suffering.  War  is  generally  regarded  as  a 
scourge,  on  account  of  the  physical  evil  which 
it  inflicts ;  but  its  moral  effects  are  still  more  to 
be  dreaded.  During  that  of  the  revolution,  the 
operations  of  literature  and  religion  were  para- 
lyzed, the  church  was  scattered  and  the  college 
was  broken  up.  The  young  men  of  the  former 
were  draughted  for  the  army,  and  the  edifice  of 
the  latter  was  used  first  as  barracks  for  our  mi- 
litia, and  then  as  a  hospital  for  the  French  army 
luider  Count  Rochambeau.  For  the  space  of  seven 
years '  Dr.  Manning's  collegiate  exercises  were 
suspended,  but  he  continued  to  discharge  the 
duties  which  devolved  on  him  as  pastor  of  the 
church,  and  to  these  he  devoted  himself  with 
untiring  zeal.  He  was  admirably  fitted  for  that 
crisis.  It  was  a  season  of  great  distress,  many 
families  left  the  town,  and  from  the  records  of 
the  church  in  1777,  we  see  that  members  of  it 
who  were  possessed  of  personal  and  real  estate, 
were  not  able  to  avail  themselves  of  its  benefits, 
and  were  objects  of  commiseration.  It  was  the 
delight  of  Dr.  Manning  to  aid  the  needy,  and  to 
throw  the  sunshine  of  christian  sympathy  around 
the  path  of  the  afflicted.  His  knowledge  of  the 
world,  his  courtly  manners,  his  christian  meek- 
ness, combined  with  great  energy  of  character, 
enabled  him  to  move  at  ease  with  every  class  of 
society,  and  to  promote  the  good  of  all.     In  a 


HISTORICAL    DISCOURSE.  113 

recent  memoir,  which  forms  an  elegant  tribute 
to  his  memory  by  one  of  our  fellow-citizens,  it 
is  stated,  that  "  he  enjoyed  the  confidence  of  the 
general  commanding  in  this  department,  and  in 
one  instance  in  particular,  had  all  the  benevolent 
feelings  of  his  heart  gratified,  even  at  the  last  mo- 
ment, after  earnest  entreaty,  by  obtaining  from 
General  Sullivan,  an  order  of  reprieve  for  three 
men  of  the  regular  army,  who  were  sentenced  to 
death  by  that  inexorable  tribunal,  a  Court  Mar- 
tial. The  moment  he  obtained  the  order  revok- 
ing the  sentence,  he  mounted  his  horse  at  the 
General's  door,  and  by  pushing  him  to  his 
utmost  speed,  arrived  at  the  place  of  execution 
at  the  instant  the  last  act  had  begun,  which  was 
to  precipitate  them  into  eternity.  With  a  voice 
which  none  could  disobey,  he  commanded  the 
execution  to  stay,  and  delivered  the  General's 
order  to  the  officer  of  the  guard.  The  joy  of 
the  attending  crowd,  seemed  greater  than  that 
of  the  subjects  of  mercy ;  they  were  called  so 
suddenly  to  life,  from  the  last  verge  of  death, 
they  did  not,  for  a  moment,  feel  that  it  was  a 
reality."* 


*  John  Rowland,  Esq.  President  of  R.  I.  His.  Soc'j  ;  quoted 
by  Prof.  Goddard,  in  his  late  memoir  of  Rev.  James  Manning, 
D.  D. 

10* 


114  HISTORICAL    DISCOURSE, 

The  pressing  exigencies  of  that  period,  urged 
Dr.  Manning  to  obey  the  call  of  his  country,  in 
accepting  several  important  trusts  in  civil  life. 
On  a  trying  occasion,  there  was  committed  to 
him  an  embassy  from  this  commonwealth  to  the 
state  of  Connecticut,  the  object  of  which  he 
accomplished  most  successfully.  In  1786,  he 
was  appointed  to  represent  the  State  of  Rhode- 
Island  in  the  Congress  of  the  United  States, 
where  it  was  aptly  said  of  him  that  he  "  held 
the  pen  of  a  ready  writer,"  and  was  master  of 
all  the  great  questions  before  the  House,  In 
1788,  he  attended,  as  a  visiter,  the  Convention 
which  met  in  Boston  for  ratifying  the  Constitu- 
tion, where,  "  on  the  last  day  of  the  session, 
before  the  final  question  was  taken.  Governor 
Hancock,  the  President,  invited  him  to  close 
the  solemn  convocation  with  thanksgiving  and 
prayer.  Dr.  Manning,  though,  as  Dr.  Water- 
house  thinks,  taken  by  surprise,  immediately 
dropped  on  his  knees,  and  poured  out  his  heart 
in  a  strain  of  exalted  patriotism  and  fervid  devo- 
tion, which  awakened  in  the  assembly  a  mingled 
sentiment  of  admiration  and  awe."  The  impres- 
sion which  he  made  must  have  been  extraordi- 
nary, for  it  appears  from  the  statement  of  Dr. 
Waterhouse,  who  dined  in  a  large  company  after 
the  adjournment,  that  Dr.  Manning  became  the 
theme  of  general  conversation,  and  had  not  Dr, 


HISTORICAL    DISCOURSE.  115 

Stillman  at  that  time  been  filling  a  very  wide 
sphere  with  remarkable  energy  and  success,  a 
church  would  have  been  built  in  Boston  for  Dr. 
Manning's  acceptance.* 

When  the  war  was  over,  and  the  members 
of  the  church  who  had  been  separated  were 
restored  to  each  other,  two  church  meetings 
were  held,  one  in  Providence,  the  other  in  Paw- 
tucket,  in  order  to  renew  their  solemn  covenant 
to  walk  together  in  the  commands  and  ordinances 
of  the  Lord.  Mingled  with  the  joy  of  peace, 
there  was  a  mournful  recollection  of  that  happy 
religious  progress  which  the  war  had  arrested, 
and  that  "bloom  of  possession  which  had  faded 
away,"  Amidst  the  general  thanksgivings  for 
political  quiet,  the  church  gathered  around  the 
altar  of  the  Lord,  and  dedicated  themselves  to 
him  afresh. 

When  the  affairs  of  the  College  began  to 
revive,  Dr.  Manning  felt  that  the  number  of  his 
duties  and  his  cares  were  too  great  for  him. 
On  that  account,  in  1791,  he  resigned  his  pas- 
toral office,  and  preached  his  farewell  sermon  in 
April  of  that  year.  His  relation  to  the  chm-ch 
had  been  an  endearing  one,  and  while  they  all 
wept  at  that  parting  scene,  they  little  thought 
how  soon  they  would  be  called  to  pay  the  last 

*  Memoir  of  Manning  by  Professor  Goddard,  p.  12. 


116  HISTORICAL    DISCOURSE. 

sad  tribute  of  affection  and  friendship  at  his 
tomb.  Two  months  after  that  time,  while 
engaged  in  family  worship,  he  fell  in  a  fit  of 
apoplexy,  in  which  he  remained  for  six  days, 
almost  unconscious  of  any  thing,  and  then 
expired.  He  was  aged  fiftythree  years,  and  if, 
like  his  friend,  Dr.  Stillman,  whom  he  much 
resembled  in  character,  he  had  prayed  that  he 
might  not  outlive  his  usefulness,  that  prayer 
Avas  truly  fulfilled  in  the  time  and  manner  of 
his  death. 

A  glance  at  the  character  of  Dr.  Manning,  and 
of  the  eventful  times  in  which  he  lived,  is 
adapted  to  awaken  in  the  mind  a  pleasing  sense 
of  that  wise  adaptation  of  means  to  ends,  which 
may  be  traced  more  or  less  in  all  the  workings 
of  that  holy  Providence  which  led  him  hither, 
to  present  an  impressive  view  of  the  great  truth 
Avhich  Cowper  felt  when  he  said, 

God  gives  to  every  man 
The  virtue,  temper,  understanding,  taste, 
That  lifts  him  into  life,  and  lets  him  fall 
Just  in  the  niche  he  was  ordained  to  fill. 

He  was  born  in  Ehzabethtown,  N.  J.,  October 
22d,  1738,  graduated  at  Princeton  College  in 
1762,  with  the  highest  honors  of  his  class,  and 
having  preached  a  short  time  at  Morristown, 
became  a  resident  of  Rhode-Island  in    1763. 


HISTORICAL  DISCOURSE.  117 

Here  he  has  left  many  memorials  of  a  useful  life, 
and  a  name  that  will  be  always  fragrant. 

Rev.  Jonathan  Maxcy,  D.  D.  was  the  succes- 
sor of  Dr.  Manning  in  the  ministry.  A  little 
before  the  death  of  the  latter,  young  Maxcy 
was  licensed  by  the  church  to  preach,  having 
graduated  three  years  before,  at  the  age  of 
nineteen  years.  The  following  year  he  was 
ordained  to  the  pastorship,  and  appointed  Pro- 
fessor of  Divinity  in  the  College.  The  next 
year.  1792,  he  succeeded  Dr.  Manning  in  the 
Presidency.  Not  long  after,  he  resigned  the 
pastorship  of  the  church,  and  in  1802,  accepted 
the  Presidentship  of  Union  College  at  Schenec- 
tady, N.  Y.  He  remained  there  only  two  years, 
and  then  removed  to  Columbia,  S.  C,  having 
been  elected  President  of  South-Carolina  Col- 
lege. Over  that  institution  he  presided  sixteen 
years,  until  the  time  of  his  death,  in  1820.  He 
Avas  an  accomplished  scholar,  an  efficient  in- 
structer,  and  an  eloquent  preacher.  His  writings 
breathe  the  spirit  of  a  pure  Christianity,  and 
indicate  that  he  was  both  a  sound  theologian, 
and  a  clear  reasoner.  One  of  the  most  lucid 
exhibitions  which  we  have  ever  seen  of  the 
doctrine  of  the  atonement,  came  from  his  pen, 
and  among  the  theological  articles  which  the 
discussions  of  his  day  called  forth,  few  produc- 
tions have  done  more  to  meet  the  difficulties. 


118  HISTORICAL  DISCOURSE. 

and  determine  the  opinions  of  young  inquirers. 
We  come  now  to  speak  of  the  ministry  of 
one,  whose  form  and  features  seem  to  be  inti- 
mately associated  with  this  place  in  the  recol- 
lections of  many  of  us,  and  whose  very  voice 
seems  still  to  linger  around  these  walls.  For 
thirtysix  years,  the  Rev.  Stephen  Gano  went  in 
and  out  before  this  people  as  their  pastor,  and 
with  a  character  "  known  and  read  of  all  men" 
commanded  the  esteem  of  all,  as  a  man,  a  christ- 
ian and  a  minister.  It  is  always  pleasing  to 
speak  of  the  life  of  any  individual,  to  the  very 
community  in  whose  midst  he  lived,  when  all 
accord  in  the  acknowledgment  of  his  moral 
worth,  and  are  glad  to  do  him  honor  ;  but  espe- 
cially is  it  a  grateful  thing  to  do  so  in  the  case 
of  one  who  was  set  as  a  teacher  and  guide  of 
the  people,  when  those  who  knew  him  best 
esteemed  him  most,  confessed  that  he  practised 
Avhat  he  preached,  and  adorned  the  doctrine  of 
God  in  all  things.  Such  a  man  was  Dr.  Gano, 
who  though  he  passed  the  greater  part  of  his 
manhood  in  this  place,  from  first  to  last  main- 
tained that  beautiful  consistency,  that  dignity 
of  life  and  manners,  Avhich  when  calmly  sur- 
veyed in  retrospect,  is  fitted  deeply  to  impress 
the  heart  with  a  sense  of  the  reality  and  the 
power  of  religion. 


HISTORICAL    DISCOURSE,  110 

Mr.  Gano,  was  born  in  the  city  of  New- York, 
December  25th,  1762.  His  father  was  the 
Rev.  John  Gano,  for  many  years  pastor  of  the 
First  Baptist  Church  of  that  city.  As  his  name 
imports,  he  was  of  French  extraction,  being  de- 
scended from  a  family  of  Huguenots,  who,  with 
many  others,  fled  from  the  dominions  of  Charles 
IX,  after  the  revocation  of  the  edict  of  Nantz,  in 
1699,  They  obtained  lands  of  the  English 
near  New- York,  settled  a  township,  and  called 
it  New-Rochelle,  in  honor  of  that  city  which 
was  the  strong  hold  of  Protestantism  in  their 
father-land. 

It  was  the  intention  of  Mr.  Gano's  father,  that 
liis  son  should  piu-sue  a  collegiate  course  of 
education,  under  the  direction  of  his  uncle.  Dr. 
Manning.  But  when  the  war  of  the  Revolution 
broke  up  the  college,  his  attention  was  diverted 
to  the  study  of  medicine,  which  he  pursued 
with  Dr.  Stites,  a  maternal  uncle,  in  New- 
Jersey,  The  father  being  a  chaplain  in  the 
American  service,  the  son  became  connected 
with  it  as  a  sm-geon,  and  on  the  return  of  peace, 
practised  medicine  in  his  native  State,  At  that 
time,  in  all  his  habits  and  associations,  he  was 
far  from  giving  any  promise  of  ever  becoming  a 
religious  man.  But  in  regard  to  that,  all  human 
reasonings  were  bafiled  by  the  power  of  Him 
who  is  able  to  save  to  the  uttermost  j  and  the 


120  HISTORICAL    DISCOURSE. 

truth  that  man  is  saved  by  sovereign  grace,  was 
by  his  own  conversion  so  displayed  to  his  mind, 
as  to  make  an  impression  that  could  never  be 
erased. 

Soon  after  this  great  spiritual  change,  althougli 
his  profession  opened  before  him  a  fair  path  to 
wealth,  his  heart  turned  towards  the  christian 
ministry.  At  the  age  of  twentythree  he  was 
ordained  by  the  first  Baptist  church  in  New- 
York.  He  was  soon  zealously  employed  as  a 
preacher  at  Hudson,  in  his  native  State,  and  in 
1792,  was  invited  by  this  church  to  preach  first 
as  a  candidate,  and  afterwards  was  cordially 
received  as  a  pastor.  At  that  period  the  town 
was  just  beginning  to  rise  from  its  prostration 
by  the  war,  and  the  church  embraced  only  one 
hundred  and  sixtyfive  members.  It  is  pleasing 
to  observe,  however,  that  within  the  sphere  of 
his  influence  the  revival  of  religion  was  con- 
comitant with  the  revival  of  commerce,  and  that 
the  early  years  of  his  ministry  were  brightened 
with  remarkable  success.  During  the  thirtysix 
years  of  his  pastorship,  he  was  blessed  with  nine 
of  those  auspicious  seasons  which  we  denomi- 
nate revivals  of  religion,  in  each  of  which  the 
number  of  the  church  was  much  enlarged,  and 
the  pulse  of  piety  greatly  strengthed.  The  first 
of  these  was  in  1793,  and  the  last  in  1820,  when 
the  number  of  the  church  amounted  to  648,  of 


HISTORICAL  DISCOURSE.  121 

whom  147  were  baptized  that  year.  Doubtless 
there  arc  many  here  who  feel  that  memory  loves 
to  linger  aromid  those  sacred  scenes,  to  rccal 
those  happy  seasons  when  the  river  side  became 
a  place  "  where  prayer  was  wont  to  be  made," 
and  when  under  the  guidance  of  this  venerable 
servant  of  the  Lord,  youth,  and  manhood,  and 
decrepid  age,  hastened  together,  to  yield  them- 
selves up  to  God  in  the  appointed  symbol  of 
self-consecration.  Into  the  spirit  of  such  occa- 
sions Dr.  Gaiio  entered  with  all  the  energy  of 
his  heart ;  never  did  he  seem  to  be  more  happy 
and  impressive,  and  in  respect  to  them,  few 
ministers  have  had  their  warmest  desires  more 
largely  gratified. 

The  destitution  of  preachers  which  followed 
the  Revolutionary  War  was  very  great,  and  the 
demand  for  the  preaching  of  the  gospel  in  this 
neighborhood  and  commonwealth  was  quite 
urgent.  To  this  exigency,  Dr.  Gano  was  ad- 
mirably fitted.  Having  an  athletic  frame,  great 
muscular  energy,  strength  of  voice,  and  much 
interested  in  making  excursions  of  a  missionary 
character,  he  had  reason  to  believe  that  many 
seals  of  his  ministry  were  scattered  over  a  wide 
extent  of  country,  and  doubtless  many  such  will 
appear  at  last  as  stars  in  his  crown  of  rejoicing. 

With  those  qualities  which  rendered  Dr. 
Gano's  preaching  so  acceptable  to  the  great  mass 
11 


122  HISTORICAL   DISCOURSE. 

of  the  people,  who  indeed  "  heard  him  gladly/' 
there  was  combined  a  sound  practical  judgment, 
a  power  of  discriminating  character,  and  a  steady 
self-command,  which  rendered  him  weighty  in 
counsel,  and  a  most  useful  member  of  various 
ecclesiastical  bodies.  For  nineteen  years  in 
succession,  he  presided  at  the  meetings  of  the 
Warren  Association,  whose  members  felt,  Avhen 
they  first  met  without  him,  that  a  strange  and 
melancholy  chasm  had  been  made  among  them, 
and  that  they  had  lost  the  aid  of  a  beloved  and 
venerable  father.  The  impression  of  his  charac- 
ter upon  the  younger  ministry  around  him,  was 
indeed  a  most  happy  one  ;  for  they  saw  in  him 
the  rare  combination  of  a  strict  integrity  in 
maintaining  his  own  opinions,  with  great  enlarg- 
edness  of  heart  regarding  those  who  differed 
from  him.  He  was  always  courteous  without 
compromising  truth,  and  zealous  without  big- 
otry. Of  the  liberality  which  arises  from  indif- 
ference to  religious  sentiment,  he  knew  nothing; 
that  which  springs  from  christian  love,  which 
embraces  in  spiritual  fellowship  "  all  who  hold 
the  Head,  even  Christ,"  he  possessed  an  ample 
measure.  Dignified  without  affectation,  and 
manly  Avithout  sternness,  his  meekness  most 
distinguished  him,  and  his  "gentleness  made 
him  great." 


HISTORICAL    DISCOURSE.  123 

The  manner  of  Dr.  Gano's  death,  was  quite 
a  contrast  to  that  of  his  uncle  and  predecessor, 
])r.  Manning.  Both  were  ripe  for  heaven,  but 
the  latter  was  called  suddenly  there,  while  the 
former  was  led  slowly  through  the  dark  valley. 
The  fatal  sickness  of  the  latter  Avas  passed  in  a 
state  of  insensibility ;  the  former  lingered  many 
days  in  exquisite  p>ain.  The  latter  could  say 
but  little  of  the  state  of  his  mind  or  the  prospects 
before  him ;  the  former  could  proclaim  the  high 
praises  of  God  amidst  protracted  agonies.  His 
disease  was  described  by  his  physician,  Dr.  Levi 
Wheaton,  as  a  dropsy  of  the  chest,  and  by  a 
post  mortem  examination,  his  lungs  were  found 
inundated  and  compressed  to  an  extraordinary 
degree.  For  nearly  seven  months,  from  Jan- 
uary 26th  to  August  18th,  it  made  painful 
progress.  The  following  note  occurs  in  his 
memoranda,  under  date  of  January  27th.  Had 
a  severe  attack  of  my  breast  complaint  last  night, 
after  I  had  retired  ;  was  obliged  to  bleed  myself 
copiously,  and  obtained  relief.  Oh,  blessed  God  ! 
give  me  an  habitual  preparation  to  meet  the  pale 
messenger,  whenever  he  comes. 

During  the  three  succeeding  months,  he 
preached  occasionally.  His  last  sermon  was 
delivered  on  the  27th  of  April,  from  Romans  5 : 
4,  on  the  subject  of  christian  experience.  Twice 
after  that  day  he  was  permitted  to  attend  the 


124  HISTORICAL  DISCOURSE. 

sanctuary,  and  then  for  three  months  more,  to 
use  his  own  language,  wearisome  days  and 
nights  were  appointed  to  him,  "  But  I  bless 
God,"  said  he,  "I  feel  perfectly  willing  to  have 
it  just  as  it  is.  I  have  resigned  myself  into  his 
hands,  knowing  he  will  not  inflict  one  pain  too 
much."  His  extraordinary  fortitude  seemed  to 
spring  directly  from  his  faith  in  God,  which  was 
at  all  times  equal  to  the  emergency.  I  remember 
well  the  emphasis  with  which  a  friend  who 
visited  him  in  his  sickness,  and  had  just  come 
from  his  bed-side,  expressed  the  sentiment,  that 
he  had  never  seen  such  a  lamb-like,  unmurmiu:- 
ing  sufl'erer,  amidst  pains  so  exquisite. 

During  this  period,  his  mind  was  sustained  by 
meditations  of  an  elevated  and  cheering  char- 
acter, and  he  found  some  hours  for  reading  a  few 
favorite  books,  such  as  Fuller's  Life  of  Pearce, 
and  Jay's  Lectures.  "  This"  said  he,  "  is  the 
kind  of  reading  which  my  soul  loves."  No  book 
suited  him  then,  which  did  not  tend  to  guide 
his  mind  to  the  cross  of  Christ.  When  visited 
by  one  of  his  aged  friends,  Deacon  Joseph  Mar- 
tin, an  officer  of  the  church,  he  said  with  much 
emphasis  amidst  great  weakness,  "  I  am  glad  to 
have  an  opportunity  to  express  to  you  that  the 
doctrine  of  the  Deity  of  Jesus  Christ  is  my 
support — it  is  the  rock  on  which  my  soul  rests 
in  the  last  hour."     "  Ah,  Doctor,"  was  the  reply, 


HISTORICAL  DISCOURSE.  125 

'*  you  still  hold  to  that."  "  That  doctrine  holds 
me,"  said  he,  "or  I  should  shdv." 

On  the  afternoon  of  Sunday,  the  17th  ot 
August,  his  mind  was  filled  with  unusual  joy 
and  transport.  Heaven  broke  upon  his  sight. 
''Not  a  cloud,"  he  said,  "  but  all  clear  sunshine. 
I  have  been  trying  to  find  a  dark  spot,  but  all  is 
bright."     I  feel  filled  with  God  and  Christ." 

Oh  if  my  Lord  would  come  and  meet, 

My  soul  would  stretch  her  wings  in  haste, 

Fly  fearless  through  death's  iron  gate, 
Nor  feel  the  terrors  as  she  passed. 

His  desire  was  realized  on  the  following  after- 
noon, Monday,  August  ISth,  1828.  On  August 
20th,  a  funeral  discourse  was  delivered  by  Rev. 
Dr.  Shai'p,  of  Boston,  from  Proverbs  10 :  7, — 
"  The  memory  of  the  just  is  blessed." 

After  the  death  of  Dr.  Gano,  the  church  re- 
mained more  than  a  year  and  a  half  without  a 
pastor.  They  then  united  in  a  call  to  Rev. 
Robert  Everett  Pattison,  who  had  been  Professor 
of  Mathematics  at  Waterville  College,  but  was 
at  that  time  pastor  of  the  second  Baptist  Church 
in  Salem.  The  invitation  was  accepted,  and 
he  v\'-as  settled  March  21st,  1830.  He  remained 
pastor  of  the  church  more  than  six  years,  during 
which  time  the  connexion  between  them  be- 
came increasingly  happy.  Under  his  ministry 
11* 


126  HISTORICAL.  DISCOURSE. 

a  fresh  impulse  was  given  to  the  progress  of 
rehgion,  and  those  interests  of  the  church  and 
society  which  had  languished  during  the  declin- 
ing days  of  Dr.  Gano,  and  while  the  church 
had  been  destitute  of  a  pastor.  After  the  arduous 
labors  of  a  year,  he  was  pleased  to  observe  a 
renewed  attention  to  religion  gradually  extend- 
ing itself,  and  before  he  resigned  his  charge,  he 
had  baptized  two  hundred  and  three  individuals 
into  the  name  of  Christ. 

His  departure  from  this  place  was  rendered 
necessary  by  his  declining  health.  His  resig- 
nation of  the  pastoral  office  was  accepted  August 
11,  1836.  He  then  entered  upon  a  new  sphere 
of  duties,  which  he  yet  fills  with  renovated  en- 
ergy and  with  gratifying  success. 

In  looking  back  upon  the  history  of  this  church 
from  its  formation  to  the  present  time,  we  can- 
not but  feel  that  we  are  loudly  called  upon  to-day, 
to  bow  our  heads  in  solemn  worship,  before  the 
Lord,  while  in  this  temple  of  our  solemnities,  we 
remember  how  great  things  he  hath  wrought  for 
us.  We  are  assembled  near  the  spot,  where  our 
founder  lifted  up  his  voice  in  words  of  praise,  that 
he  had  passed  through  the  great  and  terrible 
wilderness,  and  had  found  at  last  the  promised 
land.  Well  may  we  catch  the  same  notes  of 
thanksgiving,  well  may  we  cry  in  the  words  of 
the  ancient  patriarch  touching  his  once  exiled 


HISTORICAL  DISCOURSE.  127 

son,  "  blessed  of  the  Lord  be  his  land,  for  the 
precious  things  of  heaven,  for  the  dew,  and  for 
the  deep  that  coucheth  beneath,  and  for  the 
precious  things  of  the  earth  and  the  fullness 
thereof,  for  the  good-will  of  him  that  dwelt  in 
the  bush,  and  for  the  blessing  which  came  upon 
the  head  of  his  servant,  and  upon  the  top  of  the 
head  of  him  that  was  separated  from  his  breth- 
ren." Add  your  testimony  to  his  this  day,  that 
God's  providence  is  rich,  his  judgments  deep, 
his  promises  sure  ;  for  I  call  you  to  record  that 
the  hopes  of  that  venerable  pilgrim  have  fully 
been  realized,  and  not  one  thing  hath  failed  of  all 
that  he  saw  by  the  eye  of  faith.  Here  freedom 
has  been  established,  religion  enshrined,  perse- 
cution condemned ;  here  civil  order  and  the 
right  of  private  judgment  have  met  together, 
and  thus  righteousness  and  peace  have  embraced 
each  other. 

It  is  a  matter  of  just  and  special  congratula- 
tion too,  that  this  church,  is  united  in  main- 
taining the  same  great  doctrines  which  were 
professed  on  the  day  of  its  formation.  Roger 
Williams  was  celebrated  in  his  day,  as  a  preacher 
of  the  very  principles  of  evangelical  religion 
which  were  the  distinguishing  doctrines  of  those 
great  reformers,  Luther  and  Calvin,  and  which, 
in  another  century  shone  forth  with  such  efful- 
gence in  the  preaching  of  Whitefield.     They 


128  HISTORICAL  DISCOURSE. 

have  been  sustained  by  no  state  patronage,  they 
have  not  even  been  embodied  in  a  creed,  but 
subjected  to  free  discussion,  and  received  as  the 
doctrines  of  the  bible,  they  have  held  their  sway 
simply  by  their  moral  power.  They  have  en- 
dured every  trial,  are  still  retained  amongst  us, 
and  loved  as  well  as  ever.  Standing  as  she 
does  on  the  ground  of  her  early  faith,  while  the 
very  churches  which  once  censured  her  freedom 
as  the  prolific  source  of  every  error  have  gone 
far  from  what  they  then  called  orthodoxy,  she 
IS  prepared  from  the  experience  of  two  centuries, 
to  urge  afresh  upon  the  whole  professing  church 
of  Christ,  this  great  lesson,  that  whatever  truth 
may  be,  she  needs  not  to  be  guarded  by  the 
edicts  of  states,  or  the  set  phrase  of  synodical 
articles,  but  would  fain  shine  by  her  own  pure 
light,  and  be  permitted  to  have  free  course  that 
she  may  glorify  herself 

While  by  the  light  of  history,  we  look  around 
upon  the  present  state  of  the  world,  a  few  facts 
replete  with  meaning,  connected  with  important 
practical  lessons,  force  themselves  upon  our 
attention. 

I.  The  success  of  the  principle  which  was 
embodied  in  the  constitution  of  this  church. 
That  principle,  reduced  to  its  simplest  express- 
ion, is,  that  the  christian  dispensation  acknowl- 
edges no  tie  which  can  unite  a  human  being  to 


HISTORICAL  DISCOURSE.  129 

the  visible  kingdom  of  God  on  earth,  except  a 
vokintary  profession  of  faith  in  Christ.  This 
involves  as  an  essential  part  of  irue  Christianity, 
the  idea  of  religious  liberty.  No  one  can  be 
forced  to  a  voluntary  profession,  to  a  cheerful 
obedience.  Hence  results  the  sentiment,  that 
the  magistrate  has  no  right  to  interfere  in  the 
affairs  of  conscience — hence  the  disconnexion  of 
the  church  and  the  state.  This  too,  of  course, 
excludes  infant  baptism  from  any  place  in  the 
present  dispensation,  which  is  adapted  only  to 
intelligent,  free,  responsible  beings.  The  first 
of  these  necessary  consequents,  the  first  to  take 
full  possession  of  the  mind  of  Williams,  has 
been  the  first  to  triumph  in  this  country.  Its 
progress  has  been  slow,  but  sure.  It  has 
advanced  amidst  mighty  strugglings.  In  1638, 
a  man  was  fined  in  Massachusetts,  for  writing 
against  the  law  for  the  support  of  religion,  and 
another  for  reading  it.*  In  1656,  the  United 
Colonies  joined  in  recommending  to  the  courts, 
to  pass  laws  forbidding  the  Quakers  to  enter 
within  their  jurisdiction.!  Rhode-Island  refused 
to  comply,  and  even  appealed  to  England  for  aid 
to  enable  her  to  carry  out  the  principles  of  her 
charter.     In  New- York,  Episcopacy  was  estab- 

*  Mass.  His.  Coll. 

t  Trumbull's  Hi-^tory  of  Connecticut. 


130  HISTORICAL  DISCOURSE. 

lished  in  the  four  first  counties,  where  all  dis- 
senters were  obliged  to  pay  to  the  established 
clergy,  except  so  far  as  the  Dutch  churches,  by 
virtue  of  an  original  stipulation,  gained  an  ex- 
emption.* 

In  Carolina  and  Georgia  the  support  of  reh- 
gion  was  enforced  by  law,f  and  even  in  Mary- 
land, more  Uberal  than  they,  liberty  was  so 
defined  that  some  who  are  called  christians, 
could  not  hold  offices  of  trust, J  and  it  was 
enacted  that  "  Any  one  speaking  reproachfully 
against  the  Blessed  Virgin  or  the  Apostles,  shall 
be  fined  five  pounds."*§>  In  1659-62-93,  the 
Assembly  of  Virginia,  made  it  penal  in  parents, 
to  refuse  to  have  their  children  baptized.  ||  The 
very  year  when  measures  were  commenced  for 
the  erection  of  this  house,  the  Baptist  Association 
of  Virginia,  appointed  a  day  of  fasting,  as  they 
said,  "  to  pray  for  our  poor  blind  persecutors, 
and  for  the  releasement  of  our  brethren. "U  In 
that  State  their  desires  were  remarkably  accom- 
plished.    Their  influence  as  a  people  has  been 

*  Dr.  Stylcs's  Discourse  on  Christian  Union.   Boston,  1761. 

t  Dr.  Styles's  Disc. 

t  Bancroft,  I,  p.  276. 

^Chalmer's  Pol,  Ann.  I,  218. 

II  Jefferson's  Notes,  p.  229. 

^  Dr.  Semple's  History  of  the  Baptists  in  Virginia. 


HISTORICAL  DISCOURSE.  131 

widely  felt  on  this  question  there,  and  we 
have  the  testimony  of  Washington  in  one  of 
his  letters,  that  the  denomination  "  have  been 
throughout  America,  uniformly  and  almost  unan- 
imously, the  firm  friends  of  civil  liberty,  and  the 
persevering  promoters  of  our  glorious  revolu- 
tion."* The  same  testimony  has  been  reiterated 
by  Jeflerson,  who  brought  all  the  energy  of  his 
mind  to  co-operate  with  them  in  promoting  a 
principle  which  was  with  him  merely  an  element 
of  his  political  philosophy,  but  which  was  with 
them  a  primary  doctrine  of  religious  belief. 

It  was  not  until  1811,  that  true  religious  lib- 
erty began  to  be  known  in  Massachusetts. 
Before  that  period,  all  were  taxed  to  support  the 
established  order,  and  an  association  was  formed 
among  the  Baptists  to  protect  their  members 
from  illegal  oppression.  At  that  time,  the  law 
was  so  modified  as  to  allow  every  man  to  pay 
his  tax  for  the  support  of  that  worship  which  he 
chose  to  attend,  provided  that  a  certificate  of  his 
intention  were  duly  filed  with  the  town  clerk. 
For  that  change,  the  efforts  of  Backus,  Leland,t 
Baldwin,  and  others,  had  long  been  preparing 
the  way.  But  it  was  not  till  1834,  that  the  last 
political  link  which  united  the  church  and  the 

*  Benedict,  II,  481. 

t  Benedict,  II,  267,  482. 


132  HISTORICAL  DISCOURSE. 

State  was  destroyed,  and  every  man  was  left  free 
to  pay  much  or  little,  any  thing  or  nothing,  for 
the  support  of  rehgion.  The  bill  to  that  effect 
was  passed  several  times  in  the  House  of  Rep- 
resentatives, but  was  lost  in  the  Senate,  till  at 
last  being  referred  directly  to  the  people,  it  was 
carried  at  the  ballot-boxes  by  an  immense  ma- 
jority. The  legal  support  of  religion  was  pleaded 
for  on  the  same  ground  of  state  necessity  as 
that  of  common  education  ;  but  since  that  day 
religion  has  not  declined,  and  no  act  has  been 
more  popular  than  the  increase  of  the  tax  for 
secular  education.  It  has  been  lately  said  by 
one  of  her  most  gifted  sons,  "  Massachusetts  may 
blush,  that  the  Catholic  colony  of  Lord  Balti- 
more, and  the  Q,uaker,  the  blameless  Q,uaker 
Colony  of  Penn,  were  originally  founded  on  the 
principles  of  christian  right,  long  before  she  felt 
or  acknowledged  them."* 

We  have  remarked,  that  from  the  great  prin- 
ciple which  distinguishes  us  as  a  people,  namely, 
that  a  voluntary  profession  of  faith  is  the  only 
tie  which  can  rightfully  connect  a  human  being 
with  Christ's  visible  kingdom,  it  follows  that 
infant  baptism  has  no  place  under  the  Christian 
dispensation.  As  we  understand  it,  coming  as 
it  is  said  in  the  place  of  circumcision,  it  is  a  part 

*  Judge  Story's  Centennial  Address,  p.  57. 


HISTORICAL  DISCOURSE.  133 

of  Judaism  and  not  of  Christianity.  In  connex- 
ion with  the  spread  of  religious  hberty,  we  may 
well  marvel  that  this  other  doctrine  is  now  so 
widely  extended ;  that  though  opposed  at  first 
by  wisdom,  learning,  and  power,  it  now  num- 
bers a  larger  body  of  supporters  than  any  one  of 
the  denominations  opposed  to  it.*  This  is 
indeed  no  proof  of  its  truth ;  but  the  fact  of  its 
success  in  this  country,  shows  its  adaptation  to 
take  hold  of  the  popular  mind,  and  to  win  its 
way  by  merely  moral  force  to  universal  respect, 
and  a  general  reception.  By  its  own  inward 
energy,  only,  would  we  wish  it  to  succeed  ;  God 
forbid  that  it  should  ever  gain  wide  conquests 
in  any  other  way.  What  it  has  done,  however, 
shows  it  to  possess  great  moral  strength,  and 
makes  it  worthy  of  the  study  of  every  inquiring 
mind.     This  will  lead  us  to  consider, 

II.  What  are  the  chief  elements  of  its  power  ? 
Where  lies  the  secret  of  its  success  ?  We  an- 
swer :  First,  In  its  simplicity.~It  is  easily  under- 
stood, very  plzdn,  as  well  as  exceedingly  obvious. 
It  is  not  necessarily  the  result  of  long  theological 
or  philosophical  reasonings,  but  meets  the  eye 
of  the  inquirer  on  the  very  surface  of  the  New 
Testament.     Those,  therefore,  who  have  not 


*  American  Almanac,  1839. 

12 


134  HISTOKICAL  DISCOURSE. 

yielded  fully  to  it,  have  felt  themselves  pressed 
with  many  difficulties. — Secondly,  In  its  har- 
moliy  with  a  christian's  first  convictions  of  the 
spirituality  of  religion.  When  a  man  first  feels 
that  the  kingdom  of  God  is  within  him,  that 
voluntary  faith  is  the  only  bond  which  can 
connect  him  with  Christ's  invisible  kingdom, 
then  the  doctrine  that  a  voluntary  profession  of 
faith  is  the  only  tie  which  can  unite  him  with 
the  outward  chm'ch,  strikes  in  with  the  deepest 
emotions  of  his  soul.  His  heart  responds  to  the 
truth,  that  in  regard  to  his  outward  as  well  as 
his  inward  relations  to  Christianity,  "  old  things 
have  passed  away,  and  all  things  have  become 
new."  Thirdly,  In  the  extent  and  importance 
of  its  bearings. — It  is  at  once  seen  to  produce 
the  most  far-reaching  consequences.  The  prin- 
ciple that  personal  faith  is  the  only  bond  of 
union  with  the  church,  involves  the  idea  of  the 
spiritual  nature  of  Christianity,  the  voluntary 
character  of  the  christian  dispensation,  and 
destroys  the  possibility  of  religious  persecution. 
How  can  persecution  exist  where  this  principle 
gains  sway  ?  There  is  no  point  on  which  out- 
ward force  can  operate  ;  it  hath  no  object  at 
which  to  aim.  Men  must  of  necessity  be  left 
to  themselves,  in  order  that  they  may  freely 
"  choose  whom  they  will  serve."  It  strikes  an 
effective  blow  at  all  church-establishments,  at 


HISTORICAL    DISCOURSE.  135 

all  state-patronage  of  religion.  It  produces  reli- 
gions liberty,  not  on  the  gronnd  of  expediency, 
but  demands  it  as  a  necessary  condition  of  the 
progress  of  true  Christianity.  It  stands  forth  in 
direct  contrast  to  that  theory  of  church  constitu- 
tion, defended  ably  by  that  great  writer  who  is 
well  designated,  "  the  judicious  Hooker."  "  We 
hold,"  says  he,  "  that  seeing  there  is  not  any 
man  of  the  Church  of  England,  but  the  same 
man  is  also  a  member  of  the  commonwealth, 
nor  any  member  of  the  commonwealth  who  is 
not  also  of  the  Church  of  England  ;  therefore, 
as  in  a  figure  triangle,  the  base  doth  differ  from 
the  sides  thereof,  and  yet  one  and  the  selfsame 
line  is  both  a  base  and  also  a  side — ^a  side  simply, 
a  base  if  it  chance  to  be  the  bottom  and  underlie 
the  rest ;  so,  albeit  properties  and  actions  of  one 
do  cause  the  name  of  a  commonwealth,  qualities 
and  functions  of  another  sort,  the  name  of  a 
church  to  be  given  to  a  multitude,  yet  one  and 
the  selfsame  multitude  may  in  such  sort  be  both. 
Nay,  it  is  so  with  us,  that  no  one  pertaining  to 
the  one  can  be  denied  also  of  the  other."  "  Our 
state  is,  according  to  the  pattern  of  God's  own 
elect  people  ;  which  was  not  part  of  them,  the 
church  of  God  ;  but  the  selfsame  people,  whole 
and  entire,  were  both  under  one  chief  Governor, 
on  whose  supreme  authority  they  did  all  de- 
pend."    If  Psedo-Baptism  would  fairly  maintain 


136  HISTORICAL    DISCOURSE. 

Uie  relative  position  which  once  belonged  to  the 
rite  of  circumcision,  it  must  acknowledge  this 
representation  of  the  ecclesiastical  polity  to  be 
just  and  true. 

Now  the  great  principle  of  the  Baptists  derives 
its  power,  from  its  standing  forth  in  its  simplic- 
ity, clearness  and  integrity,  as  the  antagonist 
of  this  and  every  theory  from  which  church 
establishments  arise.  It  declares  at  the  outset, 
that  no  human  being  can  be  born  into  the 
christian  church,  or  be  baptized  into  it  except 
on  a  voluntary  profession  of  faith.  Thence,  it 
asserts  that  no  creed  can  be  enforced  by  law, 
that  the  magistrate  has  no  right  whatever  to 
interfere  in  matters  purely  spiritual.  In  regard 
to  this  point,  the  Baptists  have  uniformly  in 
ages  past,  taken  higher  ground  than  any  sect  of 
Protestants.  The  latter  in  their  plea  for  religious 
liberty,  have  generally  been  content  to  ask  or 
demand  toleration  ;  the  former  have  declared  it 
to  be  a  violation  of  the  spirit  of  Christianity  for 
any  human  power  to  assume  the  right  to  tolerate. 
The  latter  have  shown  in  practice,  that  a  church 
establishment  may  be  rendered  compatible  Avith 
their  systems  ;  the  former  have  proved  that  their 
fundamental  principle  is  the  set  antagonist  of  an 
established  religion.  The  latter  coming  out 
from  the  bosom  of  the  Romish  Church,  protested 


HISTORICAL    DISCOURSE.  137 

against  her  corruptions  of  doctrine,  not  against 
her  union  with  the  state ;  the  former  spoke  of 
her  as  anti-christian  on  account  of  that  one  fea- 
tuie.  The  former  and  the  latter  hold  many- 
sentiments  of  vital  worth  in  common,  sufficient 
to  form  the  basis  of  a  true  spiritual  fellowship  ; 
but  in  regai'd  to  the  outward  constitution  of  the 
church,  the  latter  retain,  as  we  think,  an  element 
of  Judaism,  with  which  the  creed  of  the  former 
can  never  coalesce. 

And  Avhile  we  lament  that  this  difference  yet 
exists,  we  feel  bound  to  adhere  to  it  from  a 
sense  of  duty  to  God,  from  loyalty  to  truth,  and 
for  the  welfare  of  the  world.  Yes,  we  say  for 
the  welfare  of  the  world  ;  for  we  believe  that 
the  element  of  power  which  has  been  so  much 
dreaded  on  the  continent  of  Europe,  under  the 
name  of  Anabaptism,  is  the  very  thing  which  is 
needed  for  the  reformation  of  Christendom. 
The  evils  which  exist  in  the  Protestant  churches 
of  the  continent,  the  moral  torpor,  the  cold 
formality,  the  persecuting  spirit,  arise  mainly 
from  the  establishment  of  a  state-religion,  from 
the  prevalent  idea,  as  Locke  expresses  it,  "  that 
a  man  can  inherit  his  religion  as  he  does  his 
lands."  Alas !  how  little  is  gained  in  such  a 
case  by  the  battle  of  mitre  against  mitre,  of 
one  hierarchy  against  another,  of  the  triumph  of 
12* 


138  HISTORICAL  DISCOURSE. 

protestantism  over  catholicity  !  Within  the  pale 
of  either,  doubtless,  there  are  pious  persons, 
who,  amidst  the  rubbish  of  the  creeds,  cull  out 
the  essential  elements  of  the  christian  faith, 
practise  them  in  their  life,  and  find  their  way  to 
heaven.  But  the  tendency  of  that  order  of  things 
under  which  they  live,  is  to  lead  the  great  mass 
to  substitute  the  outward  service  of  Christianity 
for  its  inward  spirit,  the  form  for  the  power,  the 
sign  for  the  thing  signified.  Some  simple  pow- 
erful principle  is  needed,  which  can  be  easily 
apprehended  by  the  multitude,  and  in  its  work- 
ing heave  from  its  very  base  this  mighty  fabric 
of  secular  corruption.  Such  is  the  principle 
of  which  we  speak,  which  we  believe  will 
be  in  God's  hand  as  "a  new  sharp  thresh- 
mg  instrument,  having  teeth,  to  thresh  the 
mountains,  and  beat  them  small,  and  make 
the  hills  as  chaif."  All  ages  have  proved  its 
power.  It  glowed  in  the  heart  of  Arnold  of 
Brescia,  when  by  his  words  all  Rome  was  in- 
spired to  rise  and  dethrone  the  Pope.  It  reigned 
in  the  bosoms  of  the  Waldenses,  when  they 
were  anathematized  by  the  priesthood,  harassed 
by  inquisitors,  driven  from  their  homes  amidst 
the  snows  of  winter,  scattered  through  Bohemia, 
Poland,  Lithuania,  Provence,  the  caverns  of  the 
neighboring  Alps,  and  yet  remained  faithful  unto 


HISTORICAL    DISCOURSE.  139 

death.  It  quickened  the  spirit  of  Milton,  when 
he  cried — 

Avenge,  O  Lord,  thy  slaughtered  saints,  whose  bones 

Lie  scattered  on  the  Alpine  mountains  cold  ; 

Even  them  who  kept  thy  truth  so  pure  of  old. 
When  all  our  fathers  worshipped  stocks  and  stones, 
Forget  not ;  in  thy  book  record  their  groans 

Who  were  thy  sheep,  and  in  their  ancient  fold 

Slain  by  the  bloody  Piedmontese,  that  rolled 
Mother  and  infant  down  the  rocks.     Their  moans 

The  vales  redoubled  to  the  hills,  and  they 
To  heaven.     Their  martyred  blood  and  ashes  sow 

O'er  all  th'  Italian  fields  where  still  doth  sway 
A  triple  tyrant ;  that  from  these  may  grow 

A  hundred  fold,  who  having  learned  thy  way, 
Early  may  fly  the  Babylonian  wo ! 

It  kindled  in  his  heart  a  pure  devotion,  when, 
having  returned  from  Italy  to  take  part  in  the 
contest  for  freedom  at  home,  he  breathed  his 
prayer  to  Heaven,  saying,  "  Thou,  therefore, 
that  sitst  in  light  and  glory  unapproachable, 
Parent  of  angels  and  men !  next,  Thee  I  im- 
plore Omnipotent  King,  Redeemer  of  that  lost 
remnant,  whose  nature  thou  didst  assume ;  inef- 
fable and  everlasting  Love !  And  thou,  the 
third  subsistence  of  divine  Infinitude,  Illumi- 
nating Spirit,  the  joy  and  solace  of  created 
things.  One  tri-personal  Godhead,  look  upon 
this  thy  poor  and  almost  spent  and  expiring 
church,  leave  her  not  thus  a  prey  to  these  im- 
portunate wolves  that  wait  and  think  long  till 


140  HISTORICAL    DISCOURSE. 

they  devour  thy  tender  flock,  these  wild  boars 
that  have  broke  into  thy  vineyard,  and  left  the 
print  of  their  polluting  hoofs  on  the  souls  of  thy 
servants !  O  let  them  not  bring  about  their 
damned  designs  that  stand  now  at  the  entrance 
of  the  bottomless  pit,  expecting  the  watchword, 
to  open  and  let  out  those  dreadful  locusts  and 
scorpions,  to  reinvolve  us  in  that  pitchy  cloud 
of  infernal  darkness,  where  we  shall  never  more 
see  the  sun  of  thy  truth  again,  never  hope  for  the 
cheerful  dawn,  nor  hear  the  bird  of  morning 
sing  !"*  We  believe  it  is  a  principle  which  will 
be  caught  by  other  mighty  minds,  and  diffuse  its 
inspiring  energy  through  coming  generations, 
till  at  last  the  church  shall  stand  forth  in  the 
beauty  of  her  pristine  independence,  and  though 
our  outward  order  may  not  be  uniformly  ob- 
served, the  victories  of  a  spiritual  and  apostohc 
Christianity  shall  be  hailed  and  celebrated 
through  the  nations,  on  whom  the  sun  of  right- 
eousness will  then  have  arisen  with  healing  in 
his  beams. 

III.  Although  I  have  occupied  so  much  time 
in  looking  back  upon  the  annals  of  the  past,  yet 
I  cannot  forbear  ere  I  close,  to  call  upon  you,  in 
view  of  the  lessons  of  history  and  our  position 

*  Milton's  prose  works,  p.  933. 


HISTORICAL    DISCOURSE.  141 

in  the  world,  to  feel  the  necessity  of  our  cultiva- 
ting as  a  people  the  elements  of  future  progress. 
It  would  be  ruinous  to  any  community  to  count 
themselves  already  to  have  attained,  or  to  be 
already  perfect.  The  spiritual  nature  of  Christ- 
ianity and  the  possession  of  liberty,  urge  us  alike 
to  put  forth  all  our  moral  might  in  doing  good, 
promoting  virtue,  in  exemplifying  and  extending 
the  influence  of  pure  religion.  Liberty  is  a 
sacred  trust,  a  gift  of  heaven,  and  he  who  has  it, 
may  well  "  rejoice  with  trembling,"  lest  he  prove 
unfaithful  to  it.  Liberty  is  only  a  means  of 
good ;  spiritual  progress  is  the  end  to  which  it 
stands  properly  related,  and  he  who  loses  sight 
of  this  connexion,  may  err  as  fatally  in  idolizing 
liberty  as  others  have  erred  in  idolizing  uniform- 
ity. Liberty  only  removes  the  burdens  with 
which  the  human  spirit  has  been  heavy  laden, 
and  gives  all  the  powers  of  the  mind  and  the 
aff'ections  of  the  heart  free  play  ;  it  does  not  hold 
forth  the  grand  and  ultimate  object  of  exertion. 
This,  Christianity  holds  forth,  when  she  bids  us 
labor  to  promote  the  good  of  mankind,  the  true 
dignity  of  the  church,  and  the  honor  of  him  who 
hath  called  us  to  glory  and  virtue. 

In  "reaching  forth  to  things  which  are  before,'' 
we  are  loudly  called  upon  by  the  signs  of  the 
times  which  utter  the  voice  of  Providence,  to  be 
zealous  in  the  diffusion  of  light  and  knowledge 


142  HISTORICAL    DISCOURSE, 

among  ourselves  and  around  us.  To  set  a  high 
standard  of  secular  and  christian  education  for 
our  youth,  and  to  furnish  every  facility  to  our 
rising  ministers  for  the  cultivation  of  knowledge, 
should  be  considered  not  only  as  a  wise  policy, 
but  an  imperative  duty.  To  the  first  object, 
the  whole  public  are  becoming  more  and  more 
alive ;  the  second  demands  of  us  a  more  con- 
centrated attention.  In  pursuing  it,  the  conduct 
of  our  ancestors  in  England,  may  shed  light 
upon  our  way.  As  soon  as  sufficient  liberty 
was  allowed  them  for  open  and  eflicient  organi- 
zation, a  Baptist  convention  in  London,  called 
upon  all  the  churches  to  raise  a  general  fund  for 
a  twofold  purpose  ;  first,  to  aid  poor  churches, 
and  secondly,  "  to  assist  those  who  may  be  dis- 
posed for  study,  have  an  inviting  gift,  and  are 
sound  in  fundamentals,  in  attaining  to  the 
knowledge  of  the  Latin,  Greek,  and  Hebrew 
languages."  As  early  as  1689,  measures  were 
taken  to  carry  this  design  into  effect,  and  while 
we  rejoice  to  see  that  from  their  deep  poverty 
''  the  riches  of  their  liberality  abounded,"  we 
would  fain  open  our  eyes  and  hearts  to  the 
influence  of  such  an  example. 

It  becomes  us  too,  to  cherish  in  a  higher 
degree  than  ever,  the  tnissionary  spirit.  As  it 
exists  in  a  free  and  enlightened  mind,  it  is 
another  name   for   christian   philanthropy.     It 


HISTORICAL    DISCOURSE.  143 

was  the  glory  of  tlie  first  age  of  Christianity,  and 
I  trust  that  in  future  times,  it  will  appear  to 
have  been  the  glory  of  the  present  century.  In 
ages  past,  establishments  of  religion  have  tended 
to  destroy  it,  not  only  because  they  corrupted 
the  church,  but  because,  from  its  very  nature, 
an  established  church  is  anti-missionary.  Where 
a  state  directs  ecclesiastical  affairs,  its  relation 
to  other  states,  forbids  much  agency  in  the 
spread  of  religion,  because  religion  then  assumes 
a  national  and  political  aspect.  However  pure 
may  be  the  faith  of  the  church,  and  however 
desirous  she  may  be  to  extend  it,  she  is  crippled 
by  such  a  connexion.  After  this  country  became 
independent  of  England,  the  English  Church 
could  not  even  consecrate  bishops  for  America, 
until  an  act  of  Parliament  had  given  her  liberty 
to  do  so.  Thence,  Dr.  Provost  and  Dr.  White, 
went  over  to  England,  "  and  on  the  4th  of  Feb- 
ruary, 1787,  were  consecrated  according  to  an 
act  of  Parliament,  by  Dr.  Moore,  Archbishop  of 
Canterbury.*  Since  that  day,  the  Episcopal 
church  in  this  land  has  become,  as  a  church, 
devoted  to  the  cause  of  missions,  and  appears  in 
a  new  and  noble  attitude,  which  she  could  never 
have  assumed  had  not  the  formal  bond  between 
her  and  the  chm-ch  of  England  been  broken. 

*  Caswell's  America  and  the  American  Church. 


144  HISTORICAL    DISCOURSE. 

In  no  period  since  the  times  of  the  apostles, 
have  christians  been  urged  by  stronger  motives 
to  engage  in  the  work  of  missions,  than  are  those 
of  the  present  day.  What  numerous  doors  are 
open  !  what  faciUties  are  furnished  for  spreading 
knowledge  !  what  means  of  multiplying  power ! 
what  wide  and  inviting  fields  are  ready  for  the 
harvest !  and  what  a  remarkable  combination  of 
events,  have  roused  our  church  at  large,  to  en- 
gage in  the  enterprise  !  In  the  year  1807,  a  young 
man  left  the  University  of  this  city,  professedly 
a  Deist.  Having  been  induced  to  commence  a 
resolute  examination  of  the  evidences  of  Christ- 
ianity, his  conversion  was  the  consequence. 
Longing  then  to  spread  the  gospel  in  some  Pagan 
land,  he  sailed  for  India  on  his  heavenly  errand. 
While  on  his  way,  being  earnestly  engaged  in 
studying  the  bible,  prayerfully  and  anew,  in 
order  to  ascertain  the  will  of  God,  as  to  the 
proper  mode  of  building  up  the  church  on  heathen 
ground,  he  was  led  to  embrace  our  doctrines 
touching  the  constitution  of  the  chinch.  He 
then  appealed  to  us  for  co-operation.  The 
church  heard  the  call,  concerted  measures  for 
his  support,  and  sent  him  many  helpers.  Since 
then  she  has  lifted  up  her  eyes,  looked  upon  the 
world  as  the  field  of  her  labor,  and  is  seeking  to 
send  broadcast  over  it  the  good  seed  of  the 
word.     Mr.  Judson,  our  first  missionary,  still 


HISTORICAL  DISCOURSE.  145 

lives,  surrounded  with  many  converts  and  fel- 
low-Avorkers,  and  our  Board  of  Missions  have 
now  under  their  care,  66  stations.  Of  these  15 
ai-e  among  the  Indian  tribes  of  America,  16  in 
Europe,  2  in  Africa,  and  33  in  Asia.  These 
embrace  45  churches  containing  2000  members, 
68  schools  containing  1500  pupils,  and  there  are 
connected  with  them  106  missionaries  and  as- 
sistants, 43  of  whom  are  preachers. 

Important,  however,  as  is  missionary  zeal 
springing  from  love  to  truth  and  goodness,  we 
are  called  upon  by  the  voice  of  the  Divine 
Spirit,  the  voice  of  his  word,  and  the  voice  of  the 
universal  chm-ch,  to  cherish  in  connexion  with 
it,  an  enlarged  and  cordial  spirit  of  christian 
union.  It  is  not  a  documentary  union  of  sects 
of  which  we  speak,  which  in  the  present  state 
of  the  world  is  not  practicable,  and  which  if  it 
were,  would  accomphsh  but  little  good.  It  is 
not  any  visible  fellowship  produced  by  laying 
our  scruples  of  conscience  as  a  sacrifice  on  the 
altar  of  uniformity.  It  is  a  union  of  spirit ;  that 
which  Jesus  desired  that  his  followers  might  so 
exhibit  as  to  make  an  impression  on  the  world 
of  the  holy  power  of  his  religion ;  that  which 
he  inculcated  when  he  rebuked  his  disciples  for 
opposing  one,  who  did  good  in  his  name  with- 
out being  united  to  their  visible  association. 
Notwithstanding  the  collisions  of  ecclesiastical 
13 


146  HISTORICAL    DISCOURSE. 

bodies,  many  signs  indicate  that  the  hearts  of 
christians  at  large,  are  throbbing  with  desire  for 
a  hoher  and  firmer  union  than  has  heretofore 
existed.  It  is  breathed  more  often  from  the 
Ups  of  prayer,  it  is  uttered  from  the  pulpit,  pro- 
claimed by  the  press,  and  now  and  then  devel- 
oped in  some  new  "  plan  of  union."  It  is  an 
auspicious  omen.  It  is  a  mark  of  progress.  It 
is  a  natural  result  of  the  freedom  of  religion. 
It  might  justly  be  expected,  where  truth  "  is  not 
bound,"  where  discussion  has  full  scope,  that  in 
process  of  time  there  would  be  diffused  among 
christians  a  more  accurate  knowledge  of  each 
other's  position,  and  that  thence  there  would  be 
awakened  a  deeper  sense  of  those  inward  affin- 
ities which  are  far  stronger  bonds  than  any  out- 
ward formularies.  For  ourselves  we  have  no 
new  plan  of  union  to  propose.  We  believe  in 
none.  But  we  have  firm  faith  in  the  workings 
of  a  free  Christianity  to  produce  that  enlarged- 
ness  of  heart,  that  regard  for  the  right  of  private 
judgment,  that  respect  for  mental  independence, 
that  candor,  courtesy,  and  love  of  truth,  from 
which  a  real  and  endiuing  union  will  arise. 
We  cannot  legislate  it  into  being.  Only  let  us 
as  christians  develope  in  action  the  principles 
that  are  common  to  us,  think  more  of  our  points 
of  agreement  than  of  difference,  respect  each 
other's  liberty,  declare  our  opinions  frankly  and 


HISTORICAL  DISCOURSE.  147 

fraternally,  and  '•  as  far  as  we  have  attained 
walk  by  the  same  rule  and  mind  the  same 
thing,"  and  then  will  the  Saviour's  prayer  for 
the  oneness  of  the  faithful  already  have  been 
fulfilled  in  us,  and  the  elements  of  a  union  will 
have  begun  to  germinate  which  will  expand 
into  a  more  beauteous  bloom,  and  ripen  into 
richer  harvests  of  enduring  fruit,  in  proportion 
to  the  increase  of  light,  the  progress  of  society, 
and  the  advance  of  a  christian  civilization. 

Full  as  we  are  of  hope  for  the  future,  confi- 
dent that  goodness  rules  the  universe,  that  the 
Almighty  is  carrying  forward  a  profound  plan  to 
a  glorious  issue,  which  shall  make  known  even 
in  heavenly  places  his  manifold  wisdom,  it  is  a 
natural  wish  that  we  could  live  to  see  the  effects 
of  vai'ious  causes  now  at  work,  on  the  destinies 
of  men.  At  such  a  moment  we  are  touched 
with  a  fresh  and  vivid  sense  of  the  shortness  of 
life.  How  brief  the  space  allotted  to  us  here  ! 
Yet  the  Avish  to  live,  though  it  spring  from  an 
interest  in  the  fortunes  of  our  race,  pertains  to 
the  weakness  and  the  childhood  of  our  nature, 
not  to  its  manly  wisdom.  The  religion  of  Christ 
discloses  to  us  higher  relations  and  brighter 
scenes  than  those  which  engage  us  now,  in 
which,  however,  our  sympathies  with  mankind 
shall  not  cease.  We  are  following  fast  in  the 
track  of  departed   generations.     Our  destinies 


148  HISTORICAL  DISCOURSE. 

will  soon  be  linked  with  those,  whose  names  we 
have  celebrated,  whose  actions  we  have  praised 
or  censured,  and  who  are  now  reaping  the 
results  of  those  elements  of  vv^eal  or  wo,  which 
were  here  at  work  in  the  formation  of  their 
character.  The  thought  is  apt  to  cast  over  the 
soul  a  shade  of  melancholy,  which,  however, 
prepares  it  to  feel  the  truth,  that  it  should  be 
our  great  care  on  earth  to  leave  some  substantial 
proof  that  we  have  not  lived  in  vain,  that  thus 
each  of  us,  here  and  hereafter, 


"  An  angel's  happiness  may  know  ; 
May  bless  the  earth  while  in  the  world  above. 
The  good  begun  by  us  shall  onward  flow, 
In  many  a  branching  stream,  and  wider  grow.' 


APPENDIX 


APPENDIX. 


Note  A. — Page  47. 

Baillie's  letters  furnish  ample  proof  of  the  aversion 
which  the  Presbyterian  party  cherished  against  a  tol- 
eration of  other  sects.  Speaking  as  one  of  the  West- 
minster Assembly,  he  says,  "  we  have  begun  a  business 
of  great  consequence.  In  the  time  of  this  anarchy,  the 
divisions  of  the  people  do  much  increase ;  the  Inde- 
})endent  party  grows,  but  the  Anabaptists  more."  "  A 
mighty  faction  is  arisen  to  prefer  liberty  of  conscience 
for  all  sects."  He  (John  Godwin)  is  a  bitter  enemy 
to  Presbytery,  and  is  openly  for  a  full  liberty  of  con- 
science  to  all  sects,  even  Turks,  Jews,  Papists.  This 
way  is  very  pleasant  to  many  men.  That  faction 
increases  mightily  in  number,  hopes,  and  pride  ;  but  if 
it  pleases  God  to  give  us  good  news  from  York,  we  will 
tell  them  more  of  our  minds." — [Letters  II,  14-15.] 

"  Our  next  work  is,  to  give  our  advice  what  to  do 
for  suppressing  of  Anabaptists,  Antinomians,  and  other 
sectaries.  This  will  be  hard  work  ;  yet  so  much  as 
concerns  us,  will  be  quickly  despatched ;  I  hope  in  one 
session." — [11,55.] 


152 


Note  B. — Page  47. 

John  Tombes,  B.  D.,  was  one  of  the  most  learned 
theologians  and  eloquent  preachers  of  England  in  the 
seventeenth  century.  He  was  born  at  Bewdly,  in 
Worcestershire,  in  1603,  was  educated  at  Oxford,  and 
when  only  twentyone  years  of  age,  was  appointed  Cat- 
echetical Lecturer  at  Magdalen  Hall.  He  continued 
to  be  employed  at  the  University  about  seven  years, 
and  then  was  settled  in  the  parish  of  Lemster.  First 
amongst  those  who  sought  a  reformation  of  the  church, 
he  preached  a  sermon  on  that  subject,  which  was  print- 
e4  by  an  order  of  the  House  of  Commons.  On  this 
account  much  opposition  was  excited  against  him,  so 
that  when  the  civil  war  commenced,  some  of  the  king's 
forces  coming  into  his  neighborhood,  he  was  driven 
from  his  home  and  plundered  of  all  his  property. 

He  fled  to  Bristol,  and  was  well  received.  Through 
the  kindness  of  General  Fiennes,  who  commanded 
there,  he  became  minister  of  the  parish  of  All-Saints, 
in  that  city.  But  in  1643,  Bristol  having  been  taken 
by  the  king's  party,  Mr.  Tombes  was  again  driven 
from  his  home,  and  with  difficulty  escaped  to  London. 

While  residing  in  London,  his  sentiments  on  the  sub- 
ject of  baptism  became  fully  matured.  He  had  com- 
menced the  investigation  of  the  subject  at  Oxford,  and 
there  became  satisfied  that  every  passage  of  scripture 
quoted  in  favor  of  infant  baptism  is  invalid,  except  one. 
That  one  was,  L  Cor.  7  :  14.  "For  the  unbelieving 
husband  is  sanctified  by  the  wife,  and  the  unbelieving 
wife  is  sanctified  by  the  husband ;  else  were  your 
children  unclean  ;  but  now  are  they  holy."    But  after 


APPENDIX.  153 

reasoning  with  one  of  the  Baptists  at  Bristol,  and  read- 
ing  the  comments  of  Camerarins,  Musculus,  Melanc- 
thon,  and  Beza,  on  the  passage,  he  gave  it  up  entirely. 

He  then  called  together  several  of  the  London  min- 
isters, told  them  of  his  difficulties,  and  asked  them  if 
they  could  help  him.  The  question  he  proposed,  was, 
"  what  scripture  is  there  for  infant  baptism  ?"  He 
received  no  satisfactory  answer. 

When  the  Westminster  assembly  of  divines  met  in 
London,  for  the  avowed  purpose  of  reforming  religion 
in  England  and  Scotland,  Mr.  Tombes  was  informed 
by  one  of  them,  that  a  committee  had  been  appointed 
to  consider  the  subject  of  infant  baptism.  He  immedi- 
ately drew  up  in  Latin  his  reasons  for  doubting  of  the 
lawfulness  of  that  practice,  and  sent  them  to  Mr.  Whit- 
aker,  the  chairman  of  the  committee,  expressing  the 
wish  that  they  would  either  remove  his  objections,  or 
fcxtend  their  reform  to  that  ordinance.  They  did  nei- 
ther of  these,  but  in  the  end,  passed  a  vote  censuring 
those  who  should  deny  baptism  to  infants,  or  dispute 
on  that  subject. 

About  four  years  after  that,  he  published  his  treatise 
against  infant  baptism,  and  his  exanien  of  Mr.  Marshal's 
sermon,  in  both  of  which  he  exhibited  extensive  learn- 
ing and  diligent  research. 

At  length  the  people  of  Bewdly,  his  native  town, 
called  him  to  be  their  minister.  While  there,  he  con- 
tinued to  discuss  the  subject  of  infant  baptism,  and 
seeing  at  last  no  prospect  of  a  reformation  in  the  estab- 
lished church  on  this  point,  he  was  baptized  on  a  pro- 
fession of  his  faith,  and  gathered  a  separate  church, 
although  he  continued  to  occupy  the  parish  pulpit. 


154  APPENDIX. 

While  residing  at  Bewdly,  he  had  a  public  discus- 
sion with  Baxter,  on  the  subject  of  baptism,  in  relation 
to  which  it  is  said  by  Anthony  Wood,  (in  his  Athenae 
Oxonie:ises,  being  "  an  exact  account  of  all  the  writers 
and  bishops  who  have  had  their  education  at  the  Uni- 
versity  of  Oxford  from  the  year  1500  to  1600,")  "  that 
all  scholars  there  and  present,  who  knew  the  way  of 
disputing  and  managing  arguments,  did  conclude  that 
Tombes  got  the  better  of  Baxter  by  far."* 

Mr.  Tombes  was  a  powerful  writer.  Several  of  his 
sermons  adapted  to  the  times,  were  printed  by  order 
of  Parliament.  He  enjoyed  the  esteem  of  Bishop 
Sanderson  and  also  of  Bishop  Barlow.  Dr.  Calamy, 
in  his  Life  of  Baxter,  speaking  of  Mr.  Tombes,  says 
of  him,  "  MHiom  all  the  world  must  own  to  have  been 
a  very  considerable  man  and  an  excellent  scholar, 
how  disinclined  soever  they  may  be  to  his  particular 
©pinions."  The  catalogue  of  his  works  contains  the 
titles  of  twentyeight  volumes.  Having  heard  that  the 
Baptists  were  persecuted  in  Massachusetts,  he  sent  his 
examen  of  Marshall's  sermon  to  the  ministers,  with  the 
following  letter  : 
To  all  the  Elders  of  the  Churches  of  Christ  in  New- 

England,  to  the  Pastor  and  Teacher  of  the  Church 

of  God  at  Boston,  there,  present. 
Reverend  Brethren, 

Understanding  that  there  is  some  disquiet  in  your 
churches  about  Poedobaptism,  and  being  moved  by 
some  that   honor   you  much  in  the  Lord,  and  desire 


*  Athen.  Oxon.  vol.  Ill,  p.  1063 — quoted  in  Orme's  Life  of 
Baxter,  II,  p.  248. 


APPENDIX.  155 

your  comfortable  account  at  the  day  of  Christ,  that  I 
would  yield  that  a  copy  of  my  examen  of  Master  Mar- 
shall his  sermon  of  infant  baptism  might  be  transcribed 
to  be  sent  to  you  ;  I  have  consented  thereto,  and  do 
commend  it  to  your  examination,  in  like  manner,  as 
you  may  perceive  by  the  reading  of  it,  I  did  to  Master 
Marshall.  Not  doubting  but  that  you  will,  as  in  God's 
presence,  and  accountable  to  Christ  Jesus  weigh  the 
thing  ;  remembering  that  [saying]  of  our  Lord  Christ, 
John  7  :  24,  Judge  not  according  to  appearance,  but 
judge  righteous  judgment.  To  the  blessing  of  him  who 
is  your  God  and  our  God,  your  judge  and  our  judge,  I 
leave  you  and  the  flock  of  God  over  which  the  Holy 
Ghost  hath  made  you  overseers,  and  rest 
Your  brother  and  fellow-servant 

in  the  work  of  Christ, 

JOHN  TOMBES. 

From  my  study  at  the  Temple,  in  London,  May 
25th,  1645. 

The  manuscript  referred  to  in  this  letter,  is  in  the 
Antiquarian  Library  at  Worcester. 


Henry  Jessey,  M.  A.,  was  a  native  of  Yorkshire, 
the  son  of  a  clergyman  of  the  Church  of  England,  and 
early  became  a  student  of  St.  John's  College,  Cam- 
bridge.  When  twentyone  years  of  age,  while  at  the 
University,  he  became  a  decided  christian,  and  then 
began  to  direct  his  studies  with  reference  to  the  minis- 
try.  In  1627,  he  received  episcopal  ordination,  and 
in  1633,  became  Rector  of  Aughton,  in  Yorkshire. 


156  '  APPENDIX. 

In  the  course  of  a  year,  however,  he  was  removed  from 
his  parish,  for  refusing  to  practise  all  the  ceremonies 
enjoined  by  the  Rubric  and  Canons,  and  for  presuming 
to  remove  a  crucifix  which  had  been  set  up  there. 

In  1635,  he  visited  London,  in  company  with  his 
friend  and  patron.  Sir  Matthew  Bointon,  and  being 
highly  esteemed  as  a  preacher,  was  invited  by  a  con. 
gregational  church  to  become  their  pastor.  He 
accepted  their  invitation  in  1637,  and  labored  among 
them  successfully.  It  appeared  however  that  from 
year  to  year,  larger  and  larger  numbers  of  his  church 
were  adopting  the  sentiments  of  the  Baptists,  and  join- 
ing that  denomination.  Many  of  them  being  persons 
of  note,  the  subject  of  baptism  engaged  his  attention. 
A  fresh  study  of  the  scriptures  and  of  antiquity,  led 
him  to  change  his  views  of  the  mode  ;  and  he  thence 
proceeded  to  practise  immersion  only,  although  he 
applied  it  to  infants.  The  reasons  which  he  assigned 
to  his  church  for  this  change,  were,  1st,  the  original 
meaning  of  the  term  rendered  baptism  ;  2d,  the  exam- 
pies  of  baptism  in  the  scriptures  ;  3d,  the  spiritual 
mysteries  of  which  the  rite  is  an  emblem,  namely,  the 
death  and  resurrection  of  Christ,  our  own  death  to  sin, 
and  rising  to  newness  of  life.  It  was  not  till  1644, 
that  he  became  convinced  that  there  was  no  warrant 
in  the  scriptures  for  applying  the  rite  to  infants,  and 
then  he  was  baptized  on  a  profession  of  his  faith,  by 
Rev.  Hansard  KnoUys. 

Being  well  versed  in  the  Greek  and  Hebrew  lan- 
guages, the  Syriac  and  Chaldee  dialects,  and  a  devoted 
student  of  the  Bible,  he  meditated  a  new  translation  of 
the  Old  and  New  Testaments.     By  his  correspondence. 


APPENDIX.  157 

he  engaged  Mr.  Row,  Hebrew  Professor  at  Aberdeen, 
and  other  literary  men  in  this  undertaking.  They 
advanced  far  in  their  design,  but  the  turn  given  to  pub. 
Jic  affairs  both  in  church  and  state,  by  the  restoration, 
defeated  all  their  purposes. 

Mr.  Jessey  was  distinguished  in  his  day  for  his  inter- 
est  in  the  welfare  of  the  Jews.  When  intelligence 
reached  England,  that  those  of  them  who  were  living 
at  Jerusalem,  had  been  reduced  to  a  state  of  extreme 
suffering,  he  exerted  himself  in  their  behalf,  and  in  a 
short  time  three  hundred  pounds  sterling  were  collected 
and  sent  to  them.  In  1650,  when  the  Jews  were  per- 
mitted  to  return  and  trade  in  England  as  formerly,  he 
wrote  a  treatise  on  the  Messiah,  addressed  to  them, 
which  was  highly  commended  by  a  number  of  the 
assembly  of  divines,  and  was  prepared  in  Hebrew  for 
dispersion  amongst  the  Jews  of  all  nations. 

Distinguished  for  his  piety,  industry  and  learning, 
Mr.  Jessey  commanded  universal  esteem.  He  was 
for  the  most  part  free  from  persecution,  until  the  res- 
toration,  when  he  was  committed  to  prison  for  non- 
conformity, and  died  there  in  the  triumphs  of  faith,  on 
the  4th  of  September,  1663,  in  the  sixtythird  year  of 
his  age.  His  life  was  published  in  1671,  and  from  it 
Crosby  has  drawn  the  materials  of  the  ample  sketch 
which  we  find  in  his  pages. 


Daniel  Dyke,  was  born  at  Epping,  in  Essex,  in  the 

year  1617.     He  was  the  son  of  a  clergyman  of  the 

Church  of  England,  was  educated  at  Cambridge,  and 

became  rector  of  Great  Haddam,  in  Hertfordshire. 

14 


158  APPENDIX. 

When  Cromwell  came  to  be  Lord  Protector,  Dyke 
was  appointed  one  of  his  chaplains  in  ordinary,  and  ia 
1653,  when  examiners  were  appointed  by  government 
to  try  such  as  should  be  admitted  to  livings  in  the  estab- 
lished church,  he  was  chosen  to  be  one  of  them. 
Not  long  after  he  left  his  rectorship  in  the  established 
church,  he  became  minister  of  the  Baptist  church  in 
Devonshire  Square,  London,  where  he  labored  until 
bis  death,  in  1688. 

John  Gosnold  was  a  minister  of  the  Church  of 
England,  and  was  ejected  by  the  act  of  uniformity. 
He  united  with  the  Baptists  on  the  ground  of  their 
conformity  to  the  Scriptures  in  the  constitution  of  the 
church.  He  thought  that  he  saw  in  the  Bible  no  more 
authority  for  infant  baptism,  than  for  the  other  ceremo- 
nies which  are  sanctioned  by  tradition  and  the  authority 
of  councils.  He  became  pastor  of  a  church  in  London, 
and  notwithstanding  the  change  in  his  sentiments,  he 
continued  to  be  intimate  with  many  men  of  high  stand- 
ing in  the  establishment.  Dr.  Tillotson,  afterwards 
Archbishop  of  Canterbury,  used  to  attend  his  week-day 
lecture.  Dr.  Calamy  says  of  him,  "  He  was  bred  ia 
the  Charter-house  School,  and  in  Pembroke  Hall, 
Cambridge  ;  and  was  afterwards  Chaplain  to  Lord 
Grey.  He  was  against  infant  baptism.  He  was 
deprived  of  his  liberty  of  preaching,  and  forced  to  hide, 
though  he  was  always  peaceably  minded,  and  never 
gave  any  disturbance  to  the  government."  He  died 
in  the  year  1678,  in  the  sixtythird  year  of  his  age,  and 
was  interred  at  the  burying  ground  near  Bunhillfields, 
where  a  tombstone  was  erected  to  his  memory. 


APPENDIX.  159 

Hansard  Knollys  was  a  native  of  Chalkwoll,  in 
Lincolnshire,  was  well  educated  at  home,  and  gradu- 
ated at  the  University  of  Cambridge.  He  became 
pious  while  at  the  University,  and  after  he  left  it,  was 
master  of  the  free  school  at  Gainsborough.  He  was 
ordained  by  the  Bishop  of  Peterborough,  first  a  deacon, 
then  a  presbyter  of  the  church  of  England,  and  after, 
wards  received  the  living  of  Humberton  from  the 
Bishop  of  Lincoln.  He  had  not  possessed  it  more  than 
three  years,  before  he  began  to  feel  scruples  of  con- 
science touching  the  usages  of  the  church,  such  as  the 
sign  of  the  cross  in  baptism,  the  surplice,  and  the  ad- 
mission of  men  promiscuously  to  the  Lord's  Supper. 
He  thence  resigned  his  living,  yet  preached  in  different 
parishes,  with  the  connivance  of  the  bishop,  whoso 
personal  feelings  toward  him  seem  to  have  been  friendly. 
He  afterwards  joined  the  Baptists,  and  preached  with 
great  success  in  London,  It  appears  that  he  was  much 
strengthened  in  his  change  of  opinion,  by  finding  that 
inasmuch  as  while  preaching  in  the  establishment  his 
labors  were  not  the  means  of  converting  any  one,  yet 
"  when  he  set  out  upon  another  foundation,  and  expe- 
rienced more  of  God's  teaching  and  assistance  in  the 
work,  he  quickly  found  to  his  comfort,  that  from  thence- 
forward he  continued  to  receive  many  seals  of  his 
ministry."  He  appears  to  have  been  a  man  of  fine 
scholarship,  and  having  been  forced  to  fly  to  New-Eng- 
land to  escape  the  persecution  of  the  high  commission 
court,  is  honorably  mentioned  by  Cotton  Mather  among 
those  "  whose  names  deserve  to  live  in  our  books  for 
their  piety." 


160  APPENDIX. 

Henry  Denne  was  a  graduate  of  the  University  of 
Cambridge,  received  orders  from  the  Bishop  of  St. 
David's,  in  the  year  1630,  and  was  settled  in  the  parish 
of  Pynton,  in  Hertfordshire.  At  a  visitation  held  in 
his  county  in  1661,  he  was  appointed  to  preach  the 
sermon  to  the  clergy  and  gentry.  With  a  heart  set 
on  the  reformation  of  the  church,  he  exposed  the  exist- 
ing abuses  with  a  fearless  and  powerful  eloquence. 
Much  excitement  followed  that  occasion,  and  it  seemed 
at  that  time,  that  Mr.  Denne  would  have  been  satisfied 
with  the  established  church,  if  conformity  to  the  papal 
ceremonies  were  not  enforced.  But  when  in  the 
change  of  times,  the  government  avowed  the  intention 
to  reform  religion,  Mr.  Denne  devoted  himself  more 
closely  to  the  study  of  the  scriptures,  in  order  to  aid  in 
that  great  work.  By  this  means  he  became  convinced 
that  infant  baptism  has  no  warrant  in  the  bible,  and 
following  out  his  conviction,  was  baptized  on  a  profes- 
sion of  his  faith,  in  1643,  and  joined  the  church  which 
was  then  under  the  pastoral  care  of  Rev.  Mr.  Lamb. 
He  afterwards  suffered  much,  but  was  faithful  unto 
death.  He  possessed  great  force  of  character,  mani- 
fested  an  enlightened  and  warm  attachment  to  his 
opinions,  and  did  much  to  promote  them  by  public  dis- 
cussion. His  writings  breathe  a  christian  spirit,  and 
do  honor  both  to  his  intellect  and  his  heart. 


William  Collins  was  copastor  of  a  Baptist  church 
in  London,  in  connexion  with  Dr.  Nehemiah  Coxe. 
After  obtaining  the  esteem  of  Busby,  young  Collins 
travelled  in  France  and  Italy,  and  on  returning  to  his 


APPENDIX.  161 

own  country,  rejected  every  offer  that  was  made  to 
induce  him  to  join  the  establishment,  "  for  it  was  con- 
science  not  humor  that  made  him  a  dissenter."  In  his 
funeral  sermon  which  was  printed  in  London  in  1702, 
it  is  said,  that  having  set  apart  a  day  for  fasting  and 
prayer,  in  order  to  seek  divine  direction  as  to  the  dis- 
posal of  himself  in  the  exercise  of  his  ministry,  on  that 
very  evening  he  received  an  invitation  to  settle  as  a 
pastor,  from  a  church  which  met  in  that  part  of  Lon- 
don called  Petty  France.  The  coincidence  made  a 
favorable  impression  on  his  mind,  and  a  connexion  was 
formed  which  continued  until  his  death. 


Carolus  Maria  De  Veil,  D.  D.  was  a  native  of 
France.  He  was  born  of  Jewish  parents,  and  edu- 
cated  in  the  Jewish  religion.  By  the  study  of  the 
prophecies  of  the  Old  Testament,  compared  with  the 
statements  of  the  Evangelists,  he  became  convinced  of 
the  Messiahship  of  Jesus,  and  professed  himself  a 
christian.  The  announcement  of  this  so  enraged  his 
father,  that  with  a  drawn  sword  he  attempted  to  kill 
him,  but  was  prevented  by  some  who  were  present. 
De  Veil  joined  the  Roman  Catholics,  was  celebrated 
among  them  as  a  preacher,  and  was  made  Doctor  of 
Divinity  in  the  University  of  Anjou. 

In  1672,  he  published  his  Commentary  on  the  Gos- 
pels, and  from  the  learning  he  there  exhibited,  he  was 
appointed  to  aid  in  writing  against  the  Huguenots,  the 
chief  opponents  of  the  Romish  Church  in  France. 
Being  thus  led  to  study  the  Protestant  controversy,  he 
was  convinced  of  his  error  and  became  a  Protest- 
14* 


162  APPENDIX. 

ant  himself.  Threatened  with  persecution,  he  fled  to 
Holland,  and  thence  crossed  to  England,  where  he 
became  intimate  with  the  most  eminent  men  of  the 
church  of  England,  such  as  Stillingfleet,  Tillotson,  and 
Compton,  Bishop  of  London. 

In  1678,  he  published  a  new  edition  of  his  Commen- 
tary, and  corrected  the  popish  errors  with  which  it 
abounded.  Being  urged  to  prosecute  his  literary 
labors,  the  Bishop  of  London  gave  him  free  access  to 
his  library.  There  he  met  with  some  writings  of  the 
English  Baptists,  and  was  struck  with  the  fact  that  they 
so  clearly  developed  the  true  Protestant  principles. 
In  the  Bishop's  family  there  was  a  young  woman  who 
was  much  ridiculed  by  the  other  domestics  for  being  a 
Baptist.  By  means  of  her,  however,  he  obtained  an 
interview  with  Rev.  Hansard  Knollys,  at  the  house  of 
a  nobleman  near  at  hand,  where  Mr.  Knollys  used  to 
visit.  Afterwards  he  became  acquainted  with  Gos- 
nold,  and  united  with  the  Baptists  under  his  ministry. 
It  is  said  that  on  this  account  he  lost  most  of  his  former 
employments,  and  most  of  his  old  friends,  except  Dr. 
Tillotson,  who  was  distinguished  for  a  noble  magnan- 
imity of  mind,  which  led  him  to  esteem  the  merits  of 
other  men,  however  much  they  differed  in  opinion 
from  himself. 

De  Veil  was  held  in  high  esteem  among  the  Protest- 
ants in  France.  A  very  friendly  letter  from  Claude 
was  prefixed  to  his  Commentary  on  the  Acts,  which 
was  published  in  1685.  We  do  not  hear  of  his  being 
settled  over  any  church  after  he  united  with  the  Bap- 
tists,  but  that  they,  "  in  consideration  of  his  abilities. 


APPENDIX.  163 

on  his  dismission  from  his  place,  raised  him  a  salary 
which  he  enjoyed  till  his  death."* 


William  Dell,  M.  A.,  was  educated  at  the  University 
of  Cambridge,  and  was  a  clergyman  of  the  church  of 
England,  officiating  in  the  parish  of  Yeldon,  in  Bedford- 
shire. Nothing  is  known  of  his  holding  any  connexion 
with  the  Baptists,  until  the  civil  wars,  when  the  subject 
of  reforming  the  church  became  agitated.  To  that 
question  he  brought  all  the  energy  of  his  intellect,  and 
all  the  warmth  of  his  heart.  Deriving  from  his  Bible 
clear  views  of  the  spirituality  of  the  present  dispensa- 
tion, he  announced  the  sentiment,  that  "  to  make  the 
whole  kingdom  a  church  was  a  mystery  of  iniquity." 
It  is  said  by  Dr.  Calamy,  that  Baxter's  most  frequent 
disputes  with  Dell,  was  about  liberty  of  conscience, 
"  that  is,  that  the  magistrate  had  nothing  to  do  in  mat- 
ters of  religion  by  constraint  or  restraint,  but  every 
man  might  not  only  hold  and  believe,  but  preach  and 
do  in  matters  of  religion  what  he  pleased." 

In  the  year  1645,  Mr.  Dell  became  chaplain  in  the 
army,  and  preached  regularly  at  the  head-quarters  of 
Sir  Thomas  Fairfax.  He  was  intimate  with  Oliver 
Cromwell,  and  the  leading  men  of  those  times.  In 
1646,  he  was  appointed  to  preach  before  the  House 
of  Commons  on  a  public  fast-day.  In  the  course  of 
his  sermon  he  took  occasion  to  speak  of  the  evil  of 
persecution,  and  of  using  external  force  in  promoting 
religion.     The  preacher  who  followed  him,  animad- 

»  Crosby  4  :  p.  259. 


164  APPENDIX. 

verted  on  that  part  of  Mr.  Dell's  discourse,  and  defended 
the  right  of  the  magistrate  to  interfere  in  matters  of 
conscience.  This  led  to  public  discussion  by  means 
of  the  press,  and  thus  Mr.  Dell  stood  forth  as  a  leader 
of  the  party  who  favored  religious  liberty,  and  Mr. 
Love,  his  opponent,  a  Presbyterian,  was  at  the  head  of 
those  who  advocated  persecution. 

In  1649,  Mr.  Dell  was  appointed  master  of  Caius 
College,  Cambridge,  and  retained  his  station  until  he 
was  ejected  by  the  act  of  uniformity. 


Vavasor  Powell  was  a  native  of  Radnorshire,  in 
South  Wales,  where  his  name  has  been  well  known  for 
nearly  two  centuries,  and  not  only  there,  but  through- 
out the  whole  Principality,  has  been  remembered  with 
sentiments  of  reverence  and  affection.  He  was  born 
in  1617,  was  educated  at  Jesus  College,  in  Oxford,  and 
went  into  orders  in  the  established  church,  about  the 
year  1640.  In  his  youth  he  was  of  a  gay  and  impet- 
uous turn  of  mind,  yet,  while  at  Oxford,  made  great 
proficiency  in  the  knowledge  of  languages,  and  in 
various  branches  of  literature. 

A  considerable  time  elapsed  after  he  became  a  cler- 
gyman,  before  he  knew  any  thing  of  experimental  reli- 
gion.  In  his  early  days  he  had  been  much  addicted  to 
a  profanation  of  the  Sabbath,  and  an  instance  of  thia 
kind  was  made  the  occasion  of  arousing  his  attention 
and  converting  him  to  God.  "  Being  one  Lord's  day, 
a  stander-by,  and  beholder  of  those  that  broke  the 
Sabbath  by  divers  games,  and  being  there  himself,  in 
his  clerical  dress,  or  as  he  calls  it,  in  the  habit  of  a 


APPENDIX.  165 

foolish  shepherd,  he  was  ashamed  to  play  with  them, 
yet  took  as  much  pleasure  therein  as  if  he  had  ;  a 
certain  Puritan  in  the  mean  time  passing  by,  and  seeing 
him  there,  came  to  him,  and  very  mildly  asked  him, 
"  Doth  it  become  you,  sir,  that  are  a  scholar,  and  one 
that  teacheth  others,  to  break  the  Lord's  Sabbath  thus?" 
To  which  he  answered,  like  the  scoffers  in  Malachi, 
"  Wherein  do  I  break  it?  you  see  me  only  stand  by  ; 
I  do  not  play  at  all."  "  But,"  replied  he,  "  you  find 
your  own  pleasure  herein,  by  looking  on,  and  this  God 
forbids  in  his  holy  word."  So  he  opened  his  Bible  and 
read  these  words,  in  Isaiah,  58  :  13,  particularly  that 
expression,  "  Not  finding  thy  own  j^i^asure  upon  the 
Sabbath  day."  Such  was  the  pertinency  of  the  pas- 
sage, and  the  power  that  came  with  the  word,  that  he 
was  quite  silenced  and  so  far  convicted,  as  to  resolve 
never  to  transgress  in  this  way  again. 

From  this  small  beginning,  a  thorough  change  of 
mind  and  character  soon  ensued,  to  which  the  ministry 
of  the  pious  and  zealous  Walter  Cradock  and  other 
puritans,  who  were  beginning  to  break  out  in  Wales, 
greatly  contributed.  He  soon  became  established  in 
knowledge,  and  began  to  preach  among  his  country- 
men in  the  character  of  an  itinerant  evangelist.* 

After  this  era  of  his  life,  Mr.  Powell  became  an  in- 
trepid champion  of  the  Cross,  and  his  history  is  full  of 
adventure.  He  suifered  much  from  persecution,  which 
waxed  hotter  in  proportion  to  his  increase  of  popularity 


*  Cambro — British  Biograpliy,  by   Rev.  William  Richards, 
LL.  D.,  p.  143.     London,  1820. 


166  APPENDIX. 

as  a  preacher.  On  that  account,  in  1642,  he  left 
Wales,  and  went  to  London. 

The  intrepidity  of  his  character  may  be  judged  of 
in  some  degree  from  the  fact,  that  while  residing  at 
Dantford,  in  Kent,  the  plague  broke  out  in  the  town. 
Many  houses  were  shut  up,  and  the  dead  bodies  were 
carried  out  by  his  chamber  wall  and  window,  yet  did 
he  not  suspend  his  labors,  but  preached  constantly  three 
times  a  week  ;  and  though  some  that  had  the  sickness 
upon  them  came  to  hear,  both  he  and  his  family  escaped 
the  contagion. 

Vavasor  Powell  was  at  one  time  a  warm  friend  of 
Cromwell,  on  account  of  his  love  of  religious  liberty;  but 
when  Cromwell  seized  the  protectorate,  Powell  openly 
denounced  him  as  an  usurper,  and  earnestly  remon- 
strated against  it  with  the  men  in  power.  Neverthe- 
less,  he  was  the  first  of  the  nonconformist  ministers 
who  suffered  under  the  reign  of  Charles  II.  Even 
before  the  arrival  of  the  king,  the  agents  of  the  gov- 
ernment had  marked  him  for  their  prey.  The  most 
relentless  persecution  was  then  carried  on  in  Wales, 
without  respect  to  age  or  sex.  Mr.  Powell  was  cruelly 
treated,  and  at  last  died  in  prison,  in  October,  1670,  in 
the  53d  year  of  his  age,  and  the  Ilth  of  his  imprison- 
ment. 

Dr.  Richards  says,  "  he  bore  his  last  illness  witli 
great  patience,  and  would  bless  God  and  say  ho 
'  would  not  entertain  one  hard  thought  of  God  for  all 
the  world,'  and  could  scarcely  be  restrained  at  the 
very  height  of  the  disorder  from  acts  of  devotion,  and 
from  expressing  his  sentiments  of  zeal  and  piety."  His 
remains  were  deposited  in  Bunhill  Fields,  in  the  pres- 


APPENDIX.  167 

cnce  of  an  innumerable  crowd  of  dissenters,  who 
attended  him  to  his  grave.  The  inscription  on  his 
tomb,  drawn  up,  as  Wood  says,  by  his  dear  friend 
Edward  Bagsham,  describes  him  as  "  A  successful 
teacher  of  the  past,  a  sincere  witness  of  the  present, 
and  an  useful  example  of  the  future  age ;  who  in  the 
defection  of  many,  found  mercy  to  be  faithful ;  for 
which  being  called  to  many  prisons,  he  was  there  tried, 
and  would  not  accept  deliverance,  expecting  a  better 
resurrection."  Dr.  Toulmin  observes  that  Dr.  Grey, 
after  Wood,  has  vilified  Mr.  Powell,  by  retailing  the 
falsehoods  of  a  piece  entitled  Strena  Vavasoriensis. 
Mark  Noble  is  also  to  be  classed  among  the  vilifiers 
of  this  good  man,  without  regarding  the  pieces  written 
in  his  defence.  Noble  represents  him  as  a  fool,  a  poor 
infatuated  wretch,  a  wild  enthusiast,  a  seditious  person, 
fifth-monarchy  man,  and  one  who  perhaps  aspired  to 
be  prime  minister  to  King  Jesus,  &c.  But  there  is  no 
truth  in  all  this,  at  least  not  in  the  sense  in  which  this 
violent  writer  would  have  it  understood.  Men  of  his 
complexion  will  always  despise,  revile  and  persecute 
such  men  as  Vavasor  Powell.  Neal,  indeed,  followed 
by  Palmer,  calls  him  a  fifth-monarchy  man  ;  but  if  he 
was  so,  it  is  certain  he  was  not  of  the  same  sort  with 
Venner  and  his  violent  adherents,  but  rather  more  in 
the  way  of  thinking  of  such  men  as  Sherwin,  and 
Bishop  Newton.  Dr.  Toulmin  says,  "  that  Mr.  Pow- 
ell's sentiments  were  those  of  a  Sabbatarian  Baptist," 
which  is  a  very  great  and  unaccountable  mistake. 
Any  one  who  consults  the  history  of  his  life  with  any 
degree  of  attention,  may  easily  see  that  he  was  deci- 
dedly a  First-day  Baptist.     In  the  119th  page  of  that 


168  APPENDIX. 

book,  we  are  plainly  told  that  "  he  was  a  very  strict 
and  conscientious  observer  of  the  Sabbath  day,"  viz. 
the  first  day  of  the  week,  the  Christian  Sabbath,  "not 
doing  or  speaking,  on  that  day,  what  he  saw  lawful 
upon  other  days  ;  attending  the  duties  thereof,  from 
evening  to  evening,"  &c.  With  the  above  assertion 
of  Dr.  Toulmin,  we  may  venture  to  class  that  notable 
declaration  of  Messrs.  Neal  and  Palmer,  that  Mr. 
Powell  was  driven  from  Wales,  for  want  of  Pres- 
byterial  ordination.  Driven  from  Wales  indeed  he 
was,  not  for  want  of  a  Presbyterial  ordination,  but 
rather  for  want  of  high  church  malignity  and  intol- 
erance ;  or,  in  other  words,  for  quitting  the  ruling, 
or  Laudean  faction,  and  joining  the  Puritans,  and 
preaching  as  he  did  about  the  country.  So  active  and 
laborious  was  he  in  the  duties  of  the  ministry,  says  Dr. 
Toulmin,  that  he  frequently  preached  at  two  or  three 
places  in  a  day,  and  was  seldom  two  days  in  the  week 
throughout  the  year  out  of  the  pulpit !  He  would 
sometimes  ride  a  hundred  miles  in  the  week,  and  preach 
in  every  place  where  he  could  gain  admittance,  either 
by  night  or  by  day.  He  would  often  alight  from  his 
horse,  and  set  on  it  any  aged  person  whom  he  met  with 
on  the  road  on  foot,  and  walk  by  the  side  for  miles 
together.  He  was  exceedingly  hospitable  and  gene- 
rous, and  would  not  only  entertain  and  lodge,  but 
clothe  the  poor  and  aged.  He  was  a  man  of  great 
humility,  very  conscientious  and  exemplary  in  all  rela- 
tive  duties,  and  very  punctual  to  his  word.  He  was  a 
scholar,  and  his  general  deportment  was  that  of  a  gen- 
tleman. In  1642,  when  he  left  Wales,  there  were  not 
above  one  or  two  gathered  churches  ;    but  before  the 


APPENDIX.  169 

Restoration  there  were  above  twenty  distinct  societies, 
consisting  of  from  two  to  five  hundred  members,  chiefly 
planted  and  formed  by  his  care  and  industry,  in  the 
principles  of  the  Baptists." 


Thomas  De  Latjne,  was  a  native  of  Ireland,  the  son 
of  Roman  Catholic  parents.  He  received  his  education 
in  his  own  country,  under  the  patronage  of  the  gentle- 
man who  owned  the  estate  on  which  his  parents  lived. 
He  was  converted  when  a  young  man,  and  afterwards 
became  a  teacher  of  a  grammar  school  in  London,  and 
the  minister  of  a  Baptist  church.  Dr.  Calamy,  one  of 
the  Chaplains  to  Charles  II,  having  invited  the  non-con- 
formists to  bring  forth  their  strong  reasons  that  they 
might  be  fairly  discussed,  Mr.  De  Laune  published  his 
immortal  "  plea,"  the  best  work  in  defence  of  non-con- 
formity  that  was  ever  written.  It  passed  through 
twenty  editions,  and  Defoe,  who  wrote  a  preface  to  the 
eighth  edition,  says  "  the  work  is  perfect  of  itself ;  never 
author  left  behind  him  a  more  finished  piece ;  and  I 
believe  the  dispute  is  entirely  ended.  If  any  man  ask 
what  we  can  say  why  the  Dissenters  differ  from  the 
church  of  England,  and  what  they  can  plead  for  it,  I 
can  recommend  no  better  reply  than  this ;  let  them 
answer  in  short  Thomas  De  Laune,  and  desire  the 
querist  to  read  the  book."  Great  as  were  the  merits 
of  his  work,  it  was  the  occasion  of  his  being  cast  into 
Newgate  prison,  where  he  languished  and  died.  As 
Defoe  observes,  "  few  clearer  heads,  greater  scholars 
or  masters  of  argument,  ever  graced  the  English 
nation." 

15 


170  APPENDIX. 

In  relation  to  John  Bunyan,  whose  name  is  men- 
tioned  in  connexion  with  that  of  De  Laune,  it  would 
be  superfluous  to  say  one  word  here,  for  the  purpose 
of  giving  information  respecting  his  life  or  character. 
But  in  view  of  a  passage  which  occurs  in  Southey's 
Life  of  Bunyan,  I  cannot  forbear  observing  in  this 
place,  how  faint  a  glimpse  the  poet  laureate  seems  to 
have  had  of  the  truth,  that  religious  liberty  is  an  ele- 
ment of  the  religious  faith  of  the  Baptists.  Southey 
defends  the  prelates  of  Bunyan's  day,  against  the  charge 
of  high-handed  oppression  in  committing  him  to  prison 
for  preaching  the  gospel.  He  thinks  that  Bunyan 
should  not  have  persisted  in  preaching  with  the  spirit 
of  a  martyr,  but  should  have  considered,  "  that  he  was 
neither  called  upon  to  renounce  any  thing  that  he  did 
believe,  nor  to  profess  any  thing  that  he  did  not  be- 
lieve  ;  that  the  congregation  to  which  he  belonged, 
held,  at  that  time,  their  meetings  unmolested  ;  that 
he  might  have  worshipped  when  he  pleased,  where 
he  pleased,  and  how  he  pleased  ;  that  he  was  only 
required  not  to  go  about  the  country  holding  conventi- 
cles ;  and  that  the  cause  for  that  interdiction  was,  not 
that  persons  were  admonished  in  such  conventicles  to 
labor  for  salvation,  but  that  they  were  exhorted  there 
to  regard  with  abhorrence  that  Protestant  Church 
which  is  essentially  part  of  the  constitution  of  this  king- 
dom, from  the  doctrines  of  which  church,  except  in 
the  point  of  infant  baptism,  he  did  not  differ  a  hair's 
breadth.  This  I  am  bound  to  observe,"  he  says, 
"  because  Bunyan  has  been,  and  no  doubt  will  continue 
to  be,  most  wrongfully  represented  as  having  been  the 
victim  of  intolerant  laws,  and  prelatical  oppression." 


APPENDIX.  171 

It  would  seem,  to  say  the  least,  that  Dr.  Southey 
could  not  have  seen  all  the  points  of  the  case  when 
he  penned  this  paragraph,  since  it  is  so  evident 
that  Bunyan  considered  the  mere  fact  that  a  Pro- 
testant church  should  be  essentially  a  part  of  the 
constitution  of  a  kingdom,  as  a  flagrant  violation  of  the 
constitutional  laws  of  Christianity.  He  felt  his  own 
religious  liberty — his  liberty  of  preaching  the  gospel 
to  be  invaded,  and  he  meant  to  maintain  it,  even  unto 
death.  At  the  same  time,  he  meant  to  say  nothing 
which  should  tend  to  disturb  the  public  peace,  or  alien- 
ate men's  hearts  from  the  civil  government.  Southey's 
own  account  of  Bunyan's  interview  with  the  Clerk  of 
the  Peace,  shows  this.  After  he  had  lain  several 
months  in  prison,  the  clerk  visited  him,  to  persuade 
him  to  obedience.  "  But  Bunyan  insisted  that  the  law, 
being  intended  against  those  who  designed  to  do  evil  in 
their  meetings,  did  not  apply  to  him.  He  was  told  that 
he  might  exhort  liis  neighbors  in  private  discourse,  if 
he  did  not  call  together  an  assembly  of  people  ;  this  he 
might  do,  and  do  much  good  thereby,  without  breaking 
the  law.  But,  said  Bunyan,  if  I  may  do  good  to  one, 
why  not  to  two?  and  if  to  two,  why  not  to  four,  and  so  to 
eight,  and  so  on  ?  Aye,  said  the  Clerk,  and  to  a  hun- 
dred,  I  warrant  you  !  Yes,  Bunyan  answered,  I  think 
I  should  not  be  forbidden  to  do  as  much  good  as  I  can. 
They  then  began  to  discuss  the  question  whether  under 
pretence  of  doing  good,  harm  might  not  be  done,  by  se- 
ducing the  people,  and  Bunyan  allowed  that  there  might 
be  many  who  designed  the  destruction  of  the  govern- 
ment :  let  them,  he  said,  be  punished,  and  let  him  be 
punished  also  should  he  do  any  thing  not  becoming  a 


1T2  APPENDIX. 

man  and  a  Christian ;  if  error  or  heresy  could  be  proved 
upon  him,  he  would  disown  it,  even  in  the  market  place; 
but  to  the  truth,  he  would  stand  to  the  last  drop  of  his 
blood.  Bound  in  conscience  he  held  himself,  to  obey 
all  righteous  laws,  whether  there  were  a  king  or  not ; 
and  if  he  offended  against  them,  patiently  to  bear  the 
penalty.  And  to  cut  off  all  occasion  of  suspicion  as 
touching  the  harmlessness  of  his  doctrines,  he  would 
willingly  give  any  one  the  notes  of  all  his  sermons,  for 
he  sincerely  deeired  to  live  in  peace  and  to  submit  to 
the  present  authority.  "  But  there  are  two  ways  of 
obeying,"  he  observed  ;  "  the  one  to  do  that  which  I 
in  my  conscience  do  believe  that  I  am  bound  to  do, 
actively  ;  and  where  I  cannot  obey  actively,  there  I 
am  willing  to  lie  down,  and  to  suffer  what  they  shall 
do  unto  me."  And  here  the  interview  ended,  Bunyan 
thanking  him  for  his  "  civil  and  meek  discoursing,"  and 
breathing  a  wish  that  they  might  meet  in  Heaven." 


Note  C— Page  62. 

The  following  are  Tyndal's  words  contained  in  the 
book  referred  to,  and  extracted  by  Ivimey.  After 
reprobating  severely  the  conduct  of  the  Romish  clergy 
for  using  a  Latin  form  of  words,  he  says,  "  The  wash- 
ynge  without  the  word  helpeth  not;  but  thorow  the 
word  it  purifyeth  and  clenseth  us,  as  thou  readest, 
Eph.  5.  How  Christe  clenseth  the  congregation  in  the 
founteine  of  water  thorow  the  word :  the  word  is  the 
promise  which  God  hath  made.     Now  as  a  preacher 


173 


in  preaching  the  word  of  God  savcth  the  hearers  that 
beleve,  so  doeth  the  wassliinge  in  that  it  preacheth  and 
rcpresentetli  to  us  the  promise  that  God  hath  made 
unto  us  in  Christe,  the  wasshinge  preacheth  unto  us 
that  we  are  clenscd  wyth  Christe's  bloude  shedynge 
which  was  an  offering  and  a  satisfaction  for  the  synne 
of  al  that  repent  and  beleve,  consentynge  and  submyU 
tyne  themselves  unto  the  wyl  of  God.  The  phngyne 
into  the  water  sygnyfyeth  that  we  die  and  are  hurid  with 
Chryste  as  coserning  ye  old  life  of  synne  which  is  Ada. 
And  the  pulling  out  agayn  sygnyfyeth  that  we  ryse 
again  with  Christe  in  a  new  lyfe  ful  of  the  holye  gooste 
which  shal  teach  us,  and  gyde  us,  and  work  the  wyll 
of  God  in  us  ;  as  thou  seest  Rom.  6." 


Note  D.— Page  65. 

Professor  Sears,  of  Newton  Theological  Institution, 
having  once  mentioned  to  the  author  in  conversation, 
some  remarks  which  he  had  heard  from  Dr.  Neander, 
touching  the  case  of  Melancthon,  in  accordance  with 
what  is  stated  of  him  on  page  65,  in  answer  to  a 
letter  of  inquiry  for  my  own  private  information  on  that 
point,  incidentally  suggests  the  following  additional 
facts.  Planck,  in  his  celebrated  history  of  the  Protest- 
ant Theology,  in  speaking  of  the  divine  manifestations 
to  which  some  of  the  anabaptists  laid  claim,  says, 
"  though  their  revelations  were  not  real,  yet  with  such 
an  honest  enquirer  after  truth  as  Melancthon,  it  did  not 
follow  that  all  their  doctrines  were  false.  The  former 
15* 


174  APPENDIX. 

he  could  therefore  leave  to  their  own  fate,  and  yet  not 
deny  that  the  strength  of  their  reasons  in  regard  to 
infant  baptism,  made  a  strong,  and  according  to  his 
convictions,  reasonable  impression  upon  his  mind." 

"  The  elector  wishing  to  quell  the  controversy,  dis- 
suaded the  Wittenburg  theologians  from  discussing  the 
subject  of  infant  baptism,  saying  he  could  not  see  what 
benefit  could  arise  from  it,  as  the  article  was  not  of 
much  importance,  and  yet  the  rejection  of  it  would 
create  great  excitement,  since  it  had  been  so  long  hal- 
lowed in  the  church  by  the  influence  of  Augustin,  its 
defender.  Melancthon  said,  that  he  *'  was  agreed  with 
the  Elector,  that  the  article  of  infant  baptism  was  not 
of  much  importance,  and  that  it  were  better  not  to  have 
any  thing  to  do  with  it,  than  that  great  doubts  respect- 
ing it  be  excited."  After  confessing  that  the  question 
was  one  of  little  importance,  it  was  natural  that  he 
should  follow  the  advice  of  the  Elector  in  regard  to 
his  connexion  with  these  men.  Whether  it  were  right 
in  him  to  be  so  quickly,  and  as  it  would  seem,  so  gladly 
convinced,  we  leave  it  for  theology  to  determine."* 


Note  E.— Page  68. 

An  analysis  of  this  manifesto,  may  not  be  uninter- 
esting to  some  readers. 

I.  In  the  first  article,  the  peasants  set  forth  the  ben- 
efits  of  public  religious  instruction,  ask  permission  to 

*Ge3lucte  des  Protestantischen  Lehrbegriffs,  v.  II,  p.  47,  50. 


APPENDIX.  175 

elect  their  own  ministers  to  teach  them  the  word  of 
God  without  the  traditions  of  men,  and  that  they  may 
have  power  to  dismiss  them  if  their  conduct  be  repre- 
hensible. 

II.  In  the  second,  they  represent  that  the  laws  of 
tithing  in  the  Old  Testament,  ought  not  to  be  enforced 
under  the  present  dispensation,  and  pray  that  they  may 
be  excused  from  all  tythes  except  that  of  their  corn, 
which  they  desire  might  be  applied  to  the  support  of 
their  teachers,  the  support  of  the  poor,  and  the  payment 
of  public  taxes. 

III.  In  the  third,  they  declare  their  former  state  of 
slavery  to  be  disgraceful  to  humanity,  and  inconsistent 
with  the  religion  of  Christ — declare  their  willingness  to 
submit  to  the  control  of  magistrates,  but  not  to  be 
slaves,  unless  slavery  could  be  proved  right  from  the  holy 
scripture. 

IV.  In  the  fourth,  they  complain  of  the  injustice  of 
the  game  laws,  which  had  prevented  them  from  taking 
birds  or  wild  animals,  or  even  chasing  away  those 
which  devoured  their  herbage.  They  ask  that  pri- 
vate privileges  may  yield  to  public  benefit. 

V.  The  fifth  complains  that  a  few  men  claimed  all 
the  forests,  and  that  the  poor  could  hardly  obtain  wood 
for  fuel  or  repairs.  It  asks  that  this  matter  might  be 
adjusted  by  the  government  ;  or  by  the  proprietors,  if 
the  forests  could  be  proved  to  be  private  property. 

VI.  The  sixth  set  forth  the  innumerable  and  ill-timed 
services,  which  the  lords  obliged  their  tenants  to  per- 
form, which  were  increasing  every  year,  and  which 
had  become  absolutely  intolerable.     They  ask  for  ad- 


176  APPENDIX. 

justment  according  to  the  laws  of  equity,  and  of  Christ- 
ianity, and  the  warrant  of  ancient  custom. 

VII.  The  seventh  complains  of  abuses  connected 
with  the  tenures  of  their  lands,  which  had  been  charged 
with  oppressive  fines,  not  embraced  in  the  original 
grants. 

VIII.  In  the  eighth,  they  speak  of  the  annual  rents 
of  their  farms  having  been  so  much  increased,  as  to  ex- 
ceed the  worth  of  the  land.  They  beg  the  princes  to 
see  that  these  are  so  adjusted,  that  they  may  gain  a 
livelihood  by  their  labor. 

IX.  The  ninth  complains  of  new  laws  being  daily 
made,  creating  new  crimes  and  new  penalties,  and  all 
this  not  for  the  improvement  of  society,  but  for  pre- 
tences to  extort  money.  They  ask  that  justice  may 
not  be  left  to  private  caprice,  but  administered  accord- 
ing to  ancient  written  forms. 

X.  The  tenth  complains  that  the  common  lands 
which  had  been  allowed  to  the  poor  for  pasturage,  had 
been  monopolized  by  the  lords,  merely  to  maintain 
their  horses  for  luxury  and  needless  wars. 

XI.  The  eleventh  declares  that  the  demand  of  he- 
riots  (or  fines  to  be  paid  to  the  lord  on  the  death  of  a 
tenant,)  was  the  most  inhuman  of  all  oppressions. 
That  the  affliction  of  the  widow  and  fatherless  children 
made  no  impression  on  the  officers,  who  increased  the 
sufferings  of  the  bereaved,  by  swallowing  up  all  their 
property.  They  required  that  this  custom  should  be 
utterly  abolished. 

XII.  In  the  twelfth  they  declare  that  they  were 
willing  to  retract  any  demand  which  could  be  proved 


APPENDIX.  177 

contrary  to  the  word  of  God  ;  and  that  though  this 
memorial  contained  a  list  of  their  present  grievances, 
they  did  not  mean  by  this  to  preclude  the  liberty  of 
making  such  future  remonstrances  as  might  be  found 
necessary. 

There  is  every  reason  to  believe  that  if  these  fair 
and  forcible  representations  had  been  properly  attended 
to,  the  peasant  war  in  Germany  had  never  broken  out, 
and  the  scenes  of  Munster  had  never  been  enacted. 
But  when  such  appeals  were  set  at  naught,  what  could 
have  been  expected  of  a  mighty  mass  of  men  driven  to 
desperation  ?  The  standard  of  revolt  once  lifted  up, 
drew  all  orders  of  enthusiasts  around  it,  and  when 
fanaticism  once  gained  the  ascendancy,  there  was  no 
human  voice  that  could  "  still  the  voice  of  the  waves 
and  the  tumults  of  the  people." 


Note  F.— Page  73. 

The  words  of  De  Potter,  relating  to  the  views  of  the 
Vaudois,  concerning  baptism,  are  here  given  :  "  lis 
attaquerent  les  sacremens,  reprouvant  toutes  les  cere- 
monies  du  bapteme,  hormis  la  seule  ablution  :  encore 
eurent-ils  soin  que  cet  acte  de  regeneration  au  christ- 
ianisme,  ne  fut  pas  jamais  confere  a  des  enfans  en  bas 
age  ;  et  c'est  pourquoi  ils  rebaptisaient  de  nouveau 
toutes  les  personncs  qui  abandonnant  1'  eglise  Romaine 
demandaient  a  embrasser  leur  doctrine." 


178  APPENDIX. 

Note  G.— Page  89. 

The  decisive  manner  in  which  the  Greek  Church 
expresses  the  sentiment  that  the  Romish  Church  has 
annihilated  baptism,  may  be  seen  by  the  following 
extract  from  a  work  of  Alexander  de  Stourdza,  a 
writer  of  the  Greek  Church.  It  was  published  at 
Studgart  in  1816.  Speaking  of  baptism,  he  says, 
"  The  Western  church  has  done  violence  both  to  the 
word  and  the  idea,  in  practising  haptism  by  aspersion, 
the  very  enunciation  of  which  is  a  ludicrous  contradic- 
tion. In  truth  the  word  haptizo  has  but  one  signification. 
It  signifies  literally  and  perpetually  to  immerse.  Bap- 
tism and  immersion  are  identical ;  and  to  say  baptism 
by  aspersion,  is  the  same  as  to  say  immersion  by 
aspersion,  or  any  other  contradiction  in  terms.  Who, 
then,  perceiving  this,  can  hesitate  to  render  homage  to 
the  sage  fidelity  of  our  church,  always  attached  to  the 
doctrine  and  ritual  of  primitive  Christianity." 

During  the  spring  of  the  present  year,  while  travel- 
ling in  Greece,  the  author  was  struck  with  the  fact  that 
it  is  impossible  for  a  Greek  to  associate  any  idea  with 
the  term  baptism,  except  that  of  immersion.  At  Ka- 
laimachi,  a  village  on  the  Gulf  of  Athens,  I  was  intro- 
duced to  a  learned  Greek  who  spoke  various  languages. 
We  conversed  respecting  my  country  and  his  own. 
Among  other  subjects  of  inquiry,  I  spoke  of  the  Greek 
church,  and  took  occasion  to  say  to  him,  the  Italian 
church  does  not  practice  baptism  as  you  do.  As  if  to 
correct  my  inadvertent  phraseology,  he  immediately 
rejoined,  "  Baptism  !  oh  no  !  no — they  have  rantism, 
(sprinkling) ;  we  have  iaptis7n." 


179 


Note  H.— Page  90. 

The  doctrine  that  a  series  of  ordinations  transmitted 
in  a  visible  succession  from  the  apostles,  is  necessary 
to  constitute  a  valid  ministry  in  the  church,  if  strictly 
followed  out  to  its  legitimate  conclusion,  would  lead  any 
one  of  us,  either  to  become  a  seeker,  and  wait  for  a 
new  apostleship,  or  else  to  unite  with  the  church  of 
Rome.  While  Roger  Williams,  acting  on  this  prin- 
ciple,  came  to  the  one  conclusion,  we  have  known  those 
who  were  led  by  it  to  the  other.  The  sentiment  we  have 
here  stated,  was  in  effect  most  strongly  asserted  by  the 
Archbishop  of  York,  in  the  British  Parliament,  during 
the  debates  of  the  year  1558.  The  bill  before  the 
House,  was  for  attaching  the  supremacy  of  the  church 
to  the  Queen  of  England.  The  archbishop  said,  that 
if  the  church  of  England  withdraw  from  the  church  of 
Rome,  she  would  by  that  act  directly  forsake  and  fly 
from  all  general  councils  ;  and  he  proceeded  to  prove 
that  the  first  four  councils  of  Nice,  Constantinople, 
Ephesus  and  Chalcedon,  had  acknowledged  the  suprem. 
acy  of  Rome.*  He  then  presented  to  their  view  this 
alternative  for  consideration.  Either  the  church  of 
Rome  is  a  true  or  false  one.  If  she  be  a  true  church, 
then  we  will  be  guilty  of  schism  in  leaving  her,  will  be 
excommunicated  by  her,  and  the  church  of  England 
will  become  herself  a  false  church.  If  the  church  of 
Rome  be  a  false  church,  then  she  cannot  be  a  pure 
source  of  apostolical  succession;  and  the  church  of 

♦Hansard's  Parliamentary  History,  Eliz.  1558. 


180  APPENDIX. 

England  must  be  false,  because  she  derived  her  ordi- 
nation  and  sacraments  from  that  of  Rome. 

The  question  we  know  was  decided  in  favor  of  sep- 
aration  from  Rome  ;  but  the  speech  of  the  Archbishop 
presents  to  the  successionist,  the  horns  of  a  dilemma, 
between  which  it  would  seem  difficult  to  choose. 

We  have  said  that  the  principle  of  lineal  descent 
from  the  Apostles  would  lead  one  directly  to  the 
Church  of  Rome,  because  we  suppose  that  if  the  line 
of  succession  can  be  traced  to  any  one  of  the  Apostles, 
it  can  be  traced  to  Peter.  Yet,  who  can  bring  forth 
the  register  to  show  an  unbroken  chain  of  ordinations 
from  him  ?  In  the  days  of  Ezra,  those  who  would  be 
acknowledged  as  priests,  were  required  to  prove  their 
right  by  the  genealogical  register.*  On  the  principle 
of  Apostolic  succession,  we  may  make  the  same  requi- 
sition now.  And  in  answering  such  a  demand  for  histor- 
ical proof,  we  hear  Bishop  Stillingfleet  saying,  "  We 
find  bishops  discontinued  for  a  long  time  in  the  greatest 
churches.  Where  was  the  Church  of  Rome,  when 
from  the  martyrdom  of  Flabia  and  the  banishment  of 
Lucius,  the  church  was  governed  by  the  clergy  ?"f 

The  learned  Cardinal  Bellarmine  says,  "  For  above 
eighty  years,  the  church,  for  want  of  a  lawful  Pope, 
had  no  other  Head  than  what  was  in  heaven." 

That  celebrated  Cardinal  and  historian  Baronius, 
who  had  well  nigh  filled  the  Papal  chair  himself,  says, 
"  How  deformed  was  the  Roman  Church,  when  harlots 
no  less  powerful  than  vile,  bore  sway  at  Rome,  and  at 

*  Ezra,  II,  62. 

+  Irenecum,  p.  576. 


I 


APPENDIX.  181 

their  pleasure  changed  sees,  appointed  Bishops,  and 
what  is  horrible  to  mention,  did  thrust  into  Peter's 
chair,  their  own  gallants, /a/se  Popes!  What  kind 
of  Cardinals  can  we  think  were  chosen  by  these  mon- 
sters ?*"  "  Come  here,"  says  Stillingfleet,  "  to  Rome, 
and  here  the  succession  is  as  muddy  as  the  Tiber 
itself."  The  Church  of  England  in  the  Homily  for 
Whit-Sunday,  declares  that  "  the  Popes  and  Prelates 
of  Rome,  for  the  most  part,  are  worthily  accounted 
among  the  number  of  false  prophets  and  false  Christs, 
which  deceived  the  world  for  a  long  while ;"  and 
prays  that  the  gospel  may  be  spread  abroad,  "  to  the 
beating  down  of  sin,  death,  the  Pope,  the  devil,  and  all 
the  kingdoms  of  anti-christ."  Various  historical  chasms 
might  be  pointed  out,  but  we  have  only  room  to  quote 
these  admissions  of  successionists  themselves,  which  are 
weighty  on  account  of  the  source  from  which  they 
come. 

Godwin,  in  his  history  of  the  bishops,  has  shown 
that  among  the  English  Bishops,  many  links  are  want- 
ing  which  cannot  be  supplied.  He  has  shown,  too,  at 
what  enormous  prices  the  English  Bishops  bought 
their  ordinations,  in  the  eleventh  century,  when  simony 
"prevailed  in  Italy  and  England.  They  committed  a 
crime  in  view  of  which  Peter  pronounced  Simon  Magus 
to  be  in  the  gall  of  bitterness,  and  to  have  no  part  or 
lot  in  the  kingdom  of  Christ.  Then  there  are  decrees 
of  councils,  pronouncing  null  and  void  all  those  ordi- 
nances,  wherein  any  simonaical  contract  existed.     The 


•  Baronius,  Tom.  X,  and  Rights  of  the  Christian  Church, 
quoted  in  Eclectic  Review,  vol.  V,  p.  382,  384. 

16 


182  APPENDIX. 

flicts  which  the  providence  of  God  has  developed,  indi. 
cate  that  it  is  not  his  design  that  his  church  should  be 
made  dependent  for  her  ministry,  on  an  outward  and 
visible  succession.  Was  not  this  plainly  shown,  when 
between  Leo  IV,  and  Benedict  III,  a  wicked  woimn 
filled  St.  Peter's  chair  ? 


Note  I.— Page  102. 

The  four  brothers  whom  we  have  referred  to,  as 
grandsons  of  the  Rev.  James  Brown,  deserve  to  be  held 
in  lasting  remembrance,  as  illustrations  of  the  truth,  that 
"  the  generation  of  the  upright  shall  be  blessed,"  and 
as  bright  examples  of  those  virtues  which  make  in- 
creasing wealth  a  blessing  to  the  individual,  and  to 
society.  The  man  of  business  or  of  fortune,  who  iden- 
tifies his  happiness  with  the  public  welfare,  and  devotes 
his  wealth  to  the  promotion  of  Christianity,  multiplies 
his  own  sources  of  enjoyment,  and  at  the  same  time 
becomes  a  benefactor  to  his  race.  In  this  country, 
especially,  where  a  mercantile  spirit  is  so  widely  spread, 
we  should  hold  those  in  honor,  whose  lives  convey  just 
lessons  concerning  the  true  use  of  money.  With  great 
propriety,  this  may  be  said  to  have  been  done  by  these 
four  gentlemen,  of  whom  we  speak  :  John,  Joseph, 
Nicholas,  and  Moses  Brown. 

John  Brown,  Esq.  was  a  liberal  promoter  of  relig^- 
ion  and  literature  in  the  town  of  Providence.  He  was 
warmly  attached  to  the  interests  of  the  Baptist  Society^ 


APPENDIX.  183 

and  laid  the  foundation  stone  of  the  College,  in  1769. 
He  was  distinguished  by  untiring  industry,  and  by  a 
sound  practical  judgment,  so  that  although  he  was 
lingaged  in  many  enterprises,  he  seems  to  have  suc- 
ceeded in  all  that  he  undertook.  He  doubtless  pos- 
sessed  much  of  a  public  spirit,  which  he  evinced  in  his 
efforts  for  the  improvement  of  the  town.  In  his  day, 
Main-street  was  a  sandy  and  disagreeable  walk  ;  he 
first  caused  it  to  be  paved,  and  although  at  that  time 
he  had  twenty  sail  of  ships  abroad  upon  the  sea,  he 
might  be  seen  busily  engaged  in  the  work  himself,  in 
order  to  be  sure  that  it  was  properly  done.  In  view 
of  his  great  success  as  a  merchant,  it  is  gratifying  to 
be  able  to  say  of  him,  tliat  "  his  liberality  kept  pace 
with  his  riches." 

Joseph  Brown,  LL.  D.,  was  long  an  active  member 
of  this  church,  and  though  engaged  in  mercantile  busi- 
ness,  was  distinguished  as  a  lover  of  science,  and  espe- 
cially for  his  attainments  in  natural  philosophy.  For 
this,  his  genius  particularly  disposed  him,  yet  he  seems 
to  have  been  equally  at  home  within  the  realm  of  taste. 
This  temple,  which  he  planned,  is  a  proof  to  us,  that 
he  must  have  been  devoted  to,  at  least,  one  of  the  fine 
arts,  for  no  one  could  have  succeeded  in  producing  a 
structure  of  such  nice  and  fair  proportions,  without 
having  given  much  attention  to  the  study  of  architec- 
ture.  He  was  a  warm  friend  of  the  college,  in  which 
beheld  the  office  of  Professor  of  Experimental  Philos- 
ophy. As  a  citizen  he  was  peculiarly  useful,  for  such 
was  his  knowledge  of  philosophical  mechanics,  com- 
bined as  it  was  with  good  taste,  that  he  was  consulted 


184  APPENDIX. 

about  almost  every  thing  which  pertained  to  improve- 
ment in  the  arts.  He  died  in  December,  1785.  Mrs. 
Ward,  of  Providence,  and  Mrs.  Rogers,  youngest 
daughter  of  Dr.  Gano,  are  all  who  remain  of  his  pos- 
terity. 

Nicholas  Brown,  Esq.  was  educated  to  business 
from  his  early  youth,  and  was  as  distinguished  for  the 
exhibition  of  all  the  social  and  mercantile  virtues,  as  he 
was  for  his  success  in  commerce.  Though  "  diligent 
in  business,"  his  mind  and  heart  were  too  enlarged 
to  be  engrossed  by  that  alone  ;  he  cherished  a  lively 
interest  in  the  welfare  of  his  country,  the  progress  of 
learning  and  religion.  "  He  was  an  early,  persevering 
and  zealous  patron  of  the  college,  and  a  most  exem- 
plary member  of  the  Baptist  Society.  The  language 
of  his  conduct  was  like  that  of  the  patriarch  of  old, 
"  as  for  me  and  my  house,  we  will  serve  the  Lord." 
His  religious  zeal  was  the  effect  of  a  rational  convic- 
tion  of  the  great  truths  of  the  christian  revelation  ; 
truths  which  had  been  his  study  for  many  years,  and 
in  which  his  knowledge  was  deep  and  extensive.  His 
awful  reverence  for  the  Deity  impresssed  every  one 
who  heard  him  speak,  or  saw  him  write  the  sacred 
name  of  the  Great  Creator  and  Governor  of  the  world. 
It  was  his  custom,  and  he  often  desired  others,  to  write 
it  in  capitals." 

"  He  was  from  sentiment  a  lover  of  all  mankind,  espe- 
cially of  good  men.  He  was  not  ashamed  of  the  gospel 
of  Christ,  nor  of  the  poorest  of  his  disciples.  His 
manners  were  plain  and  sincere.  He  was  a  faithful 
friend  and  a  good  companion,  and  combining  with  his 


APPENDIX.  185 

excellent  social  qualities  a  general  knowledge  of  the 
world,  of  books,  and  of  men,  his  conversation  was 
always  pleasing  and  instructive." 

Being  generally  regarded  as  a  man  of  piety,  and 
expressing  always  his  religious  sentiments  with  great 
decision,  it  seemed  remarkable  to  many  that  he  should 
have  doubted  the  propriety  of  his  becoming  a  member 
of  the  church.  A  high  sense  of  the  dignity  of  the 
christian  profession,  connected  with  an  humble  estima- 
tion of  himself,  seem  to  have  prevented  his  taking  a 
step  to  which  his  principles  and  his  habits  would  natu- 
rally and  consistently  have  led  him. 

He  died  on  the  Sabbath,  May  29,  1791,  about  noon. 
()n  the  following  Tuesday,  his  remains  were  borne  to 
the  church,  where  a  funeral  sermon  was  preached  by 
Rev.  Dr.  Stillman.  A  numerous  train  of  relatives  and 
friends  followed  him  to  his  grave,  in  the  north  burying 
place,  for  it  was  justly  said  of  him,  that  "  as  in  his  life 
he  was  universally  esteemed,  so  at  his  death  he  was 
universally  lamented."  Mr.  Brown  had  followed  six 
children  to  the  tomb,  one  of  whom,  Moses  Brown,  died 
at  the  age  of  16,  just  after  he  had  graduated  at  the 
College,  and  had  awakened  the  warmest  hopes  respect- 
ing his  future  character  and  life.  We  are  happy  to 
say  at  this  day,  that  two  children  yet  survive  him, 
Hon.  Nicholas  Brown,  and  Mrs.  Hope  Ives,  widow  of 
Thomas  P.  Ives,  Esq. 

The  last  of  this  excellent  fraternity  of  whom  we 

have  spoken,  was  Moses  Brown,  who  lived  to  the 

extraordinary  age  of  97  years,  and  died  on  the  6th  day 

of  September,  1836.     Venerable  for  his  age,  but  still 

16* 


186  APPENDIX. 

more  so  for  his  intelligence,  integrity,  and  piety,  he 
long  rennained  among  us,  the  representative  of  a  gene- 
ration that  had  passed  away.  From  first  to  last  he 
exhibited  a  character  formed  on  the  principles  of  a 
religion  which  was  his  guide  in  life,  and  his  support  in 
death. 

At  the  age  of  thirtyfive,  Mr.  Moses  Brown  joined 
the  Society  of  Friends.  In  doing  this,  he  doubtless  fol- 
lowed his  convictions  of  duty.  He  ever  manifested  as 
became  him,  an  interest  in  religious  institutions,  and 
liberally  supported  those  of  the  sect  to  which  he  be- 
longed. He  was  a  founder  and  patron  of  the  Yearly 
Meeting  Boarding  School  in  this  city,  was  its  Treasurer 
about  fiftythree  successive  years,  and  manifested  a  deep 
interest  in  the  moral  and  religious  improvement  of  the 
pupils. 

Like  those  of  his  family  of  whom  we  have  already 
spoken,  Mr.  Brown  ever  cherished  a  generous  interest 
in  the  welfare  of  the  community,  the  commonwealth 
and  the  country.  Though  his  disposition  and  his  prin- 
ciples led  him  to  keep  aloof  from  party  strife,  he  never 
failed  to  exercise  the  rights  of  suffrage  whenever  he 
saw  any  important  principle  to  be  involved  in  the  issue. 
He  was  engaged  with  his  brothers  in  active  business 
only  about  ten  years,  and  as  early  as  1773  he  with- 
drew from  the  bustle  and  stir  of  trade,  to  that  retire- 
ment in  this  vicinity,  which  his  natural  turn  of  mind 
qualified  him  to  enjoy.  There,  living  in  a  style  of  great 
simplicity,  and  maintaining  habits  of  regulai-ity  and  tem- 
perance, he  passed  through  a  serene  and  vigorous  old 
age.  His  intellect  was  never  impaired,  his  cheerfulness 
was  habitual,  and  he  maintained  until  his  death  a  lively 


APPENDIX.  187 

interest  in  all  that  was  passing  around  him.  A  friend 
of  education,  of  peace,  of  universal  emancipation,  and 
of  the  spread  of  the  bible,  his  head,  and  heart,  and  purse 
were  devoted  to  the  promotion  of  these  objects. 


Note  J.— Page  110. 

When  we  consider  that  this  house  was  built  while 
Rhode-Island  was  yet  a  colony,  we  cannot  sufficiently 
admire  the  enlarged  and  liberal  spirit  of  the  men  of 
those  times.  In  addition  to  what  is  said  in  the  discourse, 
it  may  be  well  to  mention  here,  that  the  lot  on  which 
the  church  stands,  bounded  as  it  is  by  four  streets,  and 
enclosed  with  a  picket  fence,  is  150  feet  long  on  Main 
street,  westward,  toward  which  the  house  fronts.  The 
floor  of  the  building  is  laid  80  feet  square.  It  formerly 
contained  126  square  pews,  but  in  1832  these  were 
taken  away  and  144  slips  were  substituted.  There 
are  large  galleries  on  the  south  and  north.  Formerly 
there  were  two  galleries  on  the  west ;  in  1832  the 
upper  one  was  taken  down,  to  make  room  for  a  large 
organ,  a  donation  from  Hon.  Nicholas  Brown.  It  is  of 
American  manufacture,*  and  cost  $4000.  The  clock 
with  which  the  house  is  furnished,  and  which  cost  $125, 
was  presented  also  by  Mr.  Brown  ;  and  the  chandelier 
which  contains  24  lamps,  and  cost  $500,  was  presented 
by  his  sister,  Mrs.  Hope  Ives.  The  roof  and  galleries 
are  supported  by  10  fluted  pillars,  of  the  Doric  order. 
The  spire  at  the  west  end,  is  200  feet  in  height,  and  is 

*  Made  by  the  Messrs.  Hook,  of  Boston. 


188  APPENDIX. 

one  of  the  most  beautiful  models  in  the  country.  If 
was  at  first  furnished  with  a  bell,  made  in  London, 
weighing  2515  pounds,  and  upon  it  was  the  following 
motto : — 

"  For  freedom  of  conscience  the  town  was  first  planted, 
Persuasion,  not  force,  was  used  by  the  people  ; 

This  church  is  the  eldest  and  has  not  recanted, 
Enjoying  and  granting  bell,  temple  and  steeple." 

This  last  specification  was  doubtless  made  with 
peculiar  emphasis,  since  in  England  dissenters  have 
ever  been  forbidden  the  use  of  bell  or  spire. 

That  bell  was  split  by  ringing  in  the  year  1787, 
and  was  afterwards  recast  at  Hope  Furnace.  The 
weight  of  it  is  2337  pounds,  and  the  inscription  on  it 
is,  "  This  Church  was  formed  A.  D.  1639,  the  first  in 
the  State,  and  the  eldest  of  the  Baptists  in  America." 

In  June,  1837,  a  committee  was  appointed,  consist- 
ing of  Messrs.  Pardon  Miller,  Truman  Beckwith, 
Richard  Smith,  Asa  Pearce,  and  Amasa  Mason,  to 
carry  into  effect  the  reconstruction  of  the  Vestry.  It 
was  formed  anew  and  made  more  spacious.  It  is  now 
76  feet  long  and  46  wide,  and  will  conveniently  seat 
600  people.  In  this  change,  particular  regard  was 
had  to  the  accommodation  of  the  Sabbath  School,  which 
meets  there  on  Sunday  mornings,  and  embraces  440 
scholars,  and  52  teachers.  Mr.  Richard  Eddy  is  the 
Superintendent.  Several  Bible  Classes  meet  with  the 
Sabbath  School.  A  lecture  is  held  in  the  vestry  on 
Wednesday  evenings.  The  meetings  of  the  Church 
are  also  held  there.  The  Church  at  this  time  embraces 
561  members,  and  has  five  deacons,  viz.  John  Hill, 


APPENDIX.  189 

.fohn  Dexter,  Natlianicl  Bump,  Varnuni  J.  Bates,  and 
Henry  P.  Yeomans. 

In  1838,  a  baptistery  was  added,  built  on  such  a  plan 
that  when  it  is  used,  all  the  congregation  can  witness 
the  holy  rite  to  which  it  is  consecrated.  Formerly 
the  church  resorted  to  the  river  on  baptismal  occasions; 
but  the  growth  of  the  city  has  of  Into  years  made  that 
inconvenient.  When  we  remember  that  spacious  bap- 
tisteries  are  among  the  oldest  relics  of  christian  anti- 
quity  in  Europe,  we  have  reason  to  believe,  that  the 
extensive  revival  of  the  primitive  baptism  would  give 
rise  to  the  building  of  large  and  convenient  baptisteries 
in  all  our  cities.  Many  centuries  ago,  in  Pisa,  Flo- 
rence, Rome,  and  other  cities,  there  was  one  great 
baptistery  to  which  all  the  churches  resorted.  At 
Nocera  de  Pagani,  near  Naples,  there  is  one  which 
tlates  its  origin  back  to  the  third  century.  These, 
though  forsaken  now,  or  visited  only  as  objects  of  curi- 
osity, stand  there  as  witnessess  of  the  past,  and  the  tes- 
timony which  they  bear,  awakens  in  our  hearts  the 
hope  that  the  simplicity  of  ancient  times  will  be  re- 
stored. Ere  the  lapse  of  another  century,  we  trust 
that  such  means  of  honoring  God's  ordinance,  will 
have  become  common  in  this  country. 


It  is  but  a  just  tribute  which  we  owe  to  the  memory 
of  a  departed  friend,  to  acknowledge  our  obligations  to 
the  Rev.  John  Stanford,  D.  D.,  for  the  interest  which 
he  manifested  in  the  history  and  welfare  of  this  church, 
and  the  care  which  he  took  in  arranging  our  earliest 


190  APPENDIX. 

records.  He  came  to  Providence  in  the  autumn  of 
1787,  and  supplied  the  pulpit  of  this  church  for  one 
year.  The  following  notice  of  the  invhation  which 
was  presented  to  him,  to  accept  the  pastoral  care  of 
the  church,  is  copied  from  the  church  record,  under 
(late  of  December  31,  1787.  "  This  afternoon,  the 
principal  part  of  the  male  members  of  the  church  and 
society,  attended  to  the  call  of  Mr.  John  Stanford, 
Minister,  now  of  New-York,  but  sometime  of  England, 
to  take  the  pastoral  charge  of  this  church  and  society, 
for  the  term  of  one  year."  In  the  evening  of  the  same 
day,  the  joint  committee  of  the  church  and  society  met 
at  the  house  of  Nicholas  Brown,  Esq.  to  report  the 
above  call  of  Mr.  Stanford.  Mr.  Stanford  being  affected 
with  the  unanimity  of  the  church  and  congregation,  de- 
clared he  had  no  desire  or  inclination  to  take  the  charge 
of  any  church,  but  would  duly  attend  to  their  invitation 
and  return  an  answer  by  an  appointed  messenger. 

1788,  January  1.  "  Mr.  John  Jones  waited  on  Mr. 
John  Stanford  to  receive  his  answer  to  the  Church's 
invitation."  In  his  reply,  Mr.  Stanford  said,  that  he 
would  be  willing  to  supply  the  church  temporarily,  but 
without  any  expectation  of  a  settlement  as  Pastor,  and 
that  he  "  would  attempt  to  adjust  the  scattered  affairs 
of  the  church,  that  the  people  may  be  better  able  to 
settle  finally  with  any  other  minister  whom  they  might 
choose."  Having  fulfilled  his  design,  he  returned  to 
New-York,  and  labored  there  many  years,  as  Chaplain 
to  the  humane  and  criminal  institutions  of  that  city.  He 
(lied  January  14, 1834,  in  the  80th  year  of  his  age.  An 
interesting  memoir  of  him,  has  been  written  by  Pk,ev. 
(Charles  G.  Sommers. 


191 


The  following  inscription  was  copied  from  President  Man- 
ning's Tomb  Stone,  April,  1830. 

IN    MEMORY    OF 

The  Rev.  JAMES  MANNING,  D.  D. 

PRESIDENT 

OF  RHODE.ISLAND  COLLEGE. 

He  was  born  in  New-Jersey,  A.  D.  1738, 

Became  a  member  of  a  Baptist  Church,  A.  D.  1758, 

Graduated  at  Nassau  Hall,  A.  D.  1762, 

Was  ordained  a  Minister  of  the  Gospel,  A.  D.  1763, 

Obtained  a  Charter  for  the  College,  A.  D.  1665, 

Was  elected  President  of  it  the  same  year, 

And  was  a  member  of  Congress,  A.  D.  1786. 

His  person  was  graceful, 

And  his  countenance  remarkably  expressive 

Of  sensibility,  cheerfulness  and  dignity. 

The  Variety  and  Excellence  of  his  Natural  Abilities, 

Improved  by  Education  and  enriched  by  Science, 
Raised  bim  to  a  rank  of  Eminence  among  Literary 

Characters. 

His  Manners  were  engaging,  his  Voice  harmonious, 

His  Eloquence  natural  and  powerful. 

His  Social  Virtues,  Classic  Learning,    Eminent   Patriotism, 

Shining  Talents  for  instructing  and  governing  Youth, 

And  Zeal  in  the  Cause  of  Christianity, 

Are  recorded  on  the  Tables  of  many  Hearts. 

He  died  of  an  Apoplexy,  July  29,  1791, 

iEtat  53. 

The  Trustees  and  Fellows  of  the  College  have  erected 

this  Monument. 

1793. 


192 


At  a  quarterly  meeting  of  the  Charitable  Baptist  Society, 
held  in  the  Committee  Room  of  the  First  Baptist  Meeting- 
House,  on  Monday  evening,  December  9th,  A.  D.  1839,  being 
the  second  Monday  of  December,  Hon.  Nicholas  Brown, 
Moderator, 

It  loas  voted,  That  the  Clerk  of  this  Society  be  requested 
to  enclose  and  seal  a  copy  of  the  Rev.  Mr.  Hague's  Centennial 
Discourse,  together  with  such  other  documents  as  the  Centen- 
nial Committee  may  direct,  and  place  the  same  with  a  suitable 
inscription  in  the  archives  of  the  Society,  to  be  opened  in  the 
year  1939. 

A  true  copy  from  the  record's  of  said  Society. 
Attest, 

GAMALIEL  LYMAN  DVVIGHT, 


Clerk  of  the  Charitable  Baptist  Society. 


ADVERTISEMENT. 

In  order  to  guard  against  any  mistake  as  to  the  date  of  the 
formation  of  this  Church,  it  may  be  well  to  state,  that  the 
proper  time  for  the  celebration  of  the  Centennial  Anniversary 
occurred  in  March ;  but  by  a  vote  of  the  Church  its  observance 
was  deferred  on  account  of  the  absence  of  the  Pastor,  who  was 
then  in  Europe. 

Erratum. — Of  the  two  or  three  misprints  which  may  be 
found  in  this  work,  it  is  not  necessary  to  direct  the  reader's 
attention  to  any  except  one  on  page  24 — for  district,  read 
distinct. 


Date  Due 

FACULTY 

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Hfimnfliiiiiifli 

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An  historical  discourse  delivered  at  the 
Princeton  Theological  Semmary-Speer  Library 


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